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A CHAKGE TO THE CLERGY 



op THE 



PROTESTANT EPISCOrAL CHURCH 



OF THE 



DIOCESE OF VIRGINIA. 



BY THE v' 

EIGHT REV. WILLIAM ]\IEADE, D. D. 



RICHMOND: 

H. K. ELLYSON, PRINTER, MAIN STREET. 

1848. 



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A CHARGE TO THE CLERGY. 



BY THE ly^ 

RIGHT REV. WILLIAM MEADE, D. D. 



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RICHMOND: 

H, K, ELLYSON, PRINTER, MAIN STREET. 

1848. 



A CHARGE TO THE CLESGY. 



" Rightly dividing the word of truth. — 2. Timothy ii: 15. 



My Dear Brethren: 

In the twenty-seventh canon of our church, it is 
declared to be "proper, that every Bishop shall deliver, at 
least once in three years, a charge to the clergy of his dio- 
cese, unless prevented by reasonable cause." It has now 
been nearly five years since this duty was performed, though 
some other publications have meanwhile been issued, hav- 
ing in view, my brethren of the Clergy as well as laity, 
which I hope will be accepted as a reasonable cause of 
delay. In ray last, I selected as a topic suited to the times, 
"the law of proportion" as exhibited by the sacred writers 
in their treatment of the several parts of our holy religion, 
giving to each their due relative importance, and not suffer- 
ing any one to encroach on the rights of others, as plainly 
assigned them by their divine Author. Kindred to this, and 
yet sufficiently distinct for a separate charge, is the one now 
presented to your consideration; not as though you were 
ignorant of it, or neglected to enforce it, but because the cir- 
cumstances of our times require that we should study it with 
peculiar care, and set it before our hearers with the greatest 
possible distinctness and earnestness. 

The subject is plainly announced in the words of inspira- 
tion placed at the head of this charge. The right division 
of God's word, so that each may have his portion in due 
season, and the ministers of God be clear from the blood of 
all men, having faithfully declared the whole counsel of 



God, is a most important duty, about which, we ought often 
to confer one w^ith another. So should we use it, that the 
word in our hands may be as a hammer to break, a fire to 
burn, a sword to pierce ; the hard hearts of the ungodly, at 
the same time, that we administer it as milk to the babes in 
Christy and meat to the strong men, thereby doing the work 
of the ministry in converting sinners and perfecting saints, 
so that we need not be ashamed when called to give our 
account. 

''All scripture is given by inspiration of God, and is profi- 
table for doctrine, for reproof, for correction, for instruction in 
righteousness, that the man of God may be perfect, thorough- 
ly furnished unto every good work." The commandment 
of God is exceeding broad, says the Psalmist; and we have 
need to pray that God would open the eyes of our minds 
that we may see the wondrous things that are therein. We 
should search the scriptures daily, that w^e may be scribes 
well instructed, and ready at all times, to bring forth things 
new and old, for the benefit of our hearers. The Bible 
revealed unto men, at sundry times and in divers manners, 
is not a large volume for naught. It is no cunningly devised 
fable, but a wonderful, harmonious, comprehensive system, 
full of beautiful and useful variety, suited to all ages, cha- 
racters and circumstances of man. Though some things be 
weightier and mote important than others, yet none must be 
despised or neglected, not even the least of God's command- 
ments, at the risk of being regarded ourselves, "as least in 
the kingdom of heaven." Having proper regard to lime, 
place and manner, all should receive due attention and be 
lightly applied. If God has thought fit to reveal and watch 
over, and hand down to us, all that is in the sacred volume, 
it is our duty to honor the same by reading and using it. 
Our Protestant forefathers, greatly excelled in the abundant 
use which they made of all the scriptures, by way of illus- 
tration, and argument. In this, they only followed the ex- 



ample of our Lord and the apostles, in relation to the old 
Testament. But whether we be using and dividing the old 
or new Testament, one thing on our part is necessary to the 
right distribution and application of the same; and that is, a 
correct knowledge of the divisions of men, as to their state 
in the sight of God. We must rightly classify our hearers, 
before we can rightly distribute God's word among them. 
A mistake here must be infinitely more injurious, than the 
error of a physician, who not knowing the disease of his 
patient, gives him improper medicine or supposing him to be 
without disease, w^hen dangerously ill, prescribes nothing, 
and so ministers either to sickness or death. Our blessed 
Lord is called the great Physician, and his ministers stand 
next in rank, and must carefully study the spiritual constitu- 
tion of men, their moral diseases, the symptoms thereof, and 
the proper remedies. 

Let us then inquire what are the great leading divisions of 
the human family, as they present themselves to the christian 
minister, for the application of God's word. 

DIVISION FIRST. 

In the first place, w^ will consider the human family as 
divided into those who are on either side of the age of dis- 
cretion. " All have been on the one side. All were once 
infants, though millions perished at their birth. Other mil- 
lions passing on through the difTerent stages between their 
birth and the age of discretion, died without reaching 
it. Others reach, and pass beyond, the age of discretion. 
As to the former, born as they are with deathless souls, des- 
tined to live forever in some other world, they must be deep- 
ly interesting objects to God and man. What portion of 
God's word may we divide to them, and in their behalf, to 
those friends on earth, who so deeply feel for them. As to 
infants, it is true that they cannot speak, or signify to us, 
what passes in their minds \ and whether God's spirit is per- 



6 

forming any actual operation there * and we must acknow- 
ledge that God has not spoicen in the same positive and clear 
manner as in regard to adults. It becomes us, therefore, to 
speak modestly on this subject, and beware how we frame 
systems on its positive assumption, as a general fact. The 
attempt to be wise above what is written on this subject, has 
led to much evil in the church of God. Spiritual operations 
and great moral changes, as the invariable attendants, have 
been confidently asserted at the moment, and by the act of 
baptism, which have no warrant from scripture, and are un- 
sustained by any subsequent exhibition of character. But 
is there nothing in scripture on which to fasten the sweet 
hope, that the God of love^ who declares that he does not 
reap where he has not sowed, will not demand impossibili- 
ties of children dying in infancy, nor condemn to everlasting 
torment, those for whom Christ died, but who have never, 
by reason of their immature minds, been able to understand 
the blessed truth, and thus accept or reject tlie offered salva- 
tion? May we not surely believe that he, who, while on 
earth, took little children into his arms, saying, "of such is 
the kingdom of heaven," will not refuse them a place ia 
some of his many mansions above? May we not, in the 
very command given to the Jew, to enter his child on the 
eighth day, into covenant with God, and the continuation of 
the same privilege in infant baptism, see not only a declara- 
tion of God's gracious disposition to the children of Jewish 
and christian parents, but towards all children born into this 
world of sin, just as his loving kindness to Jews and christians, 
is proof, not of an exclusive love to them, but of more en- 
larged designs towards the human family. And should he 
withdraw millions of infants almost as soon as they enter 
life, can we suppose that it would be to torment them for- 
ever? Surely, in view of all the perfections of the Deity, 
as seen in his works and word, we may say, "be that far 
from God." What though they be born in sin, and on that 



account children of wrath, aie they not also objects of God's 
compassion, through Christ's death? Has not a full ransom 
been paid for them ? and is not God able to prepare them for 
heaven, no matter how soon, how suddenly they may die? 
Surely we may thus speak to bereaved parents, bidding the n 
not to sorrow as those without hope, but rather to resolve 
that since they cannot bring their children back to earth, 
they will prepare to go to them.* Of how many millions 
of the human race may this be said, since so large a portion 
die in early childhood; and what an increase may this make 
to the number of the redeemed. How this should serve to 
magnify the work of redemption, in answer to the charges of 
those who say that God's mercy is so small, being limited to 
a few? Nor is this all. What numbers there are who die 
at different ages, between unconscious infancy, and that fear- 
ful period spoken of in scripture — a period which of neces- 
sity must be, when our faculties and affections are so 
matured, that we become capable of discerning between 
good and evil, and must make our choice between them. 
There may have been a gradual development of mind — a 
progressive increase of know^Iedge — the conscience may have 
been in a measure, enlightened and influenced by God's 
word and Spirit; but still, there must be a time, before 
which God will not hold us so responsible, as to condemn — 
before which, he will have compassion on our ignorance and 
weakness, and can save us even as he will the dying infant. 
If children dying in infancy, or a year or two afterwards, 
may be regarded as the objects of Christ's redeeming love, 
all ignorant as they are of it, and if dying, be the subjects 
of whatever change is required for their admission into 
heaven, where shall we draw the line, except it be at the 
age of discretion. At that critical, eventful, and to us, un- 
known period, differing, as it needs must, in different per- 
sons, the offer of salvation is either accepted or rejected ; 

* See the latter part of the Appendix. 



condemnation is fastened on us, or pardon granted, and then 
the faith and repentance required of every one as soon as 
capable of them, must, according to the baptismal vow, be 
exercised, or we are under condemnation henceforth, until 
we obtain them. But is there no word of God to be divi- 
ded to parents, teachers, and to the children themselves, in 
order to their preparation for the more ready accepting of 
Christ with penitent and believing hearts, as soon as they 
are capable of a deliberate choice? May we neglect and 
leave them to themselves, because confident that nothing 
which they can do, will subject them to the sentence of ex- 
clusion from heaven, if they die before that critical period, 
no matter how nearly they may have reached it? Far 
should it be from us to encourage such neglect, for though, if 
one die, touching as it were, the age of discretion, it may be 
safe; yet if it lives, the probability of its accepting the offer 
of salvation when reaching the age of discretion and accoun- 
tability, and even afterwards, so long as it lives, may be very 
much diminished by the neglect of a pious nurture. At 
what time, and in what way God may begin the work of 
religion in the soul of the young, we know not; but as 
there are preparatory operations in the mind of the adult con- 
vert, before the decisive step is taken, and the dividing line 
between life and death is passed, so it doubtless is, with the 
younger ones; and religious education has much to do with 
this. Children religiously trained, the subjects of many 
prayers, and living under every favorable influence, are sure- 
ly more likely to choose the one thing needful, when reach- 
ing the age of discretion, than those who have been neglect- 
ed and left to their own native corruptions. A moral change 
may have been going on, and obstacles may have been 
removed, and prepossessions established, and good habits 
formed, and the forms of religion observed, and thus, all 
things be more favorable for turning unto God, for embracing 
Christ; but still the choice must be deliberately made be- 



tween life and death by tlie exercise of faith and penitence, 
or the rejection of them. Some of those on whom much 
religious nurture has been expended, and who at one time 
seemed most promising, have, to the grief of pious parents 
and friends, refused to make the right choice, thereby prov- 
ing that we must become children of God by a positive act 
of faith in Jesus Christ, involving a true repentance towards 
God. Ministers have much to say to parents and children 
concerning this fearful period. Many parents' hearts have 
been wrung with anguish when losing their children at an 
age which must border on that eventful period, not know- 
ing on which side it lay, and whether they dare hope for 
those who died without giving any evidence of a true con- 
version. God no doubt keeps us in ignorance of this precise 
period, for the same reason that the day of our death is con- 
cealed from us, that w^e may be the more careful to be ever 
prepared for it by an early conversion. Parents and minis- 
ters cannot be too anxious about the early religious training of 
the young, that their conversion may be the more easy and 
probable by reason of obstacles removed, and prepossessions 
established, and that sudden death may not overwhelm 
them with sorrow, or involve them in dreadful doubt. 

I cannot dismiss this subject, however, without referring to 
a great and dangerous mistake which some make as to the 
signs of piety in the young, in misinterpreting some expres- 
sions of our Lord concerning children, and applying them 
especially to baptized children, by supposing them to recog- 
nize sanctified tempers and religious afifections, whereas mere 
natural and instinctive ones are alluded to. In the 18th of 
St. Matthew and 10th of St. Mark, a comparison is institu- 
ted by our Lord between his disciples and little children, 
the latter being held up as examples to the former, and 
very properly indeed, if in the way that Christ intended. 
Their natural dispositions of docility, credulity, affection^ 

heir freedom from ambition and pride and unforgiving 
2 



10 

tempers, might well be adduced to show christians how they 
should exercise the sanctified affections of humility, teach- 
ableness, faith, love, ifcc, towards God. As little children are 
followers of their earthly parents, leaning on them, relying 
on them, loving them and trusting them in all things, so 
christians should be "followers of the Lord, as dear chil- 
dren." But it would be a great mistake to suppose that God 
meant to declare that the natural dispositions of little 
children, were the same with the gracious affections of re- 
newed disciples, because they are compared together. 
Things are compared together, not because of their identity, 
but because of certain resemblances whereby apt illustrations 
may be made. Children are compared to lambs, and adults 
to sheep. We are all exhorted to be harmless as doves. 
Our Lord himself is called the Lamb and was said to be led 
as a lamb to the slaughter; but surely children and chris- 
tians, and our Lord himself, were very different from lambs 
or doves in most important respects. And yet there are 
those who hold up baptized children as perfect models to 
adults, on account of their credulity, and forgiveness, and 
obedience to parents, and observance of the forms of religion, 
although there is evidently nothing more in these traits of cha- 
racter than has ever been observed in human nature, under 
every form of religion. If indeed we adopt this principle, 
we may deceive both adults and children as they grow up, 
to their eternal ruin, and will reduce Christianity to mere 
morality and the exercise of some amiable disposition, which 
we have in common with some of the more inoffensive of 
the other animals. Our baptismal service has clearly 
avoided this error. It begins by asserting the deep corrup- 
tion of our nature and the absolute necessity of renewal, and 
then recites the passage from St. Mark, and having that of 
Si. Matthew evidently in view also, exhorts us to follow 
the innocency of those little children; and that, too, before 
they were blessed by Chiist. It is evident that their free- 



11 

dom from actual transgression — their natural qualities of 
credulity, and docility, and contentment, and forgiveness, 
constituted the innocency spoken of, and that christians 
when changed by grace were required to be towards their 
fellow christians and our Lord, even as these little ones were 
towards one another and their parents by nature, while 
acting from no intelligent principle, higher than that which 
governed the innocent lambs to which they are also 
compared. It is very important to observe this distinc- 
tion, in order to the right understanding of this part of 
our baptismal service, and of the scriptures alluded to, and to 
prevent most fatal mistakes in relation to the character of 
our children. * 

In support of what has been said concerning the age of 
discretion and the choice then necessarily made, we may re- 
fer to the vow and promise at baptism, that faith and repent- 
ance shall be then forthcoming as soon as they are capable 
thereof: to the catechism which repeats the same; and to the 
confirmation service, when the child being come to years of 
discretion, is expected to come forward and take upon itself 
the obligation assumed in its behalf. All of these are in 

* Mr. Newman in one of those sermons which have been so widely cir- 
culated through our land, asks of the Baptized, " Did not he, (Christ) in 
baptism cast out the evil spirit, and enter into thee himself, and dwell in 
thee as if thou hadst been an archangel, or one of the seraphims who 
worship before him continually." Vol. 2d, p. 85. And in another place, 
speaking of children regenerate in baptism, says, "the simplicity of a 
child's ways and notions, his ready belief of every thing he is told, his art- 
less love, his frank confidence, his confession of helplessness, his ignorance, 
his inability to conceal his thoughts, his contentment, his prompt forgetful- 
ness of trouble, his admiring without coveting, and above all his reverential 
spirit, looking at all things about him as wonderful, as tokens of the One 
invisible, are all evidence of his being lately (as it were) a visitant in a 
higher state of things." Vol. 1st, page 248 — 9. Such eulogies of the in- 
nocency and piety of baptized children, confounding grace and nature 
together, are but too common now amongst us. If they are received, then 
amiable dispositions, and mere natural religion, unsanctified morality, will 
soon take the place of Christianity ; of that Christianity which consists in 
living faith and deep penitence, with the graces and good works growing 
out of them. 



12 

strict accordance with the spiiit of our religion, and with the 
relation in which we stand to our God and Saviour. We 
might refer also to the opinions which prevailed among the 
ancient Jews as to the period of responsibility; and the 
method adopted to prepare the young for the early acknow- 
ledgement of the covenant, and the open profession of religion. 
The age of thirteen was designated as the most probable 
average period of responsibility, at which time a practice 
similar to our rite of confirmation prevailed. 

DIVISION SECOND. 

Having said thus much, on rightly dividing that portion of 
God's word which belongs to those who have not yet reached 
the fearful age of discretion and decision, we now proceed to 
inquire, what is due to those two grand divisions, which 
make up all the rest of mankind, from that period to their 
death. That there are but two, surely none can deny. 
There is but one heaven, with its many mansions for the blest^ 
but one hell, with its mouth enlarged to receive all who are 
lost. Those who at death rise or sink to those far distant 
places, must needs differ widely in their characters, and be 
very diflerently regarded by God, who will assign them their 
abodes. Wherefore, we find all men divided into two 
classes, though called by different names, such as sain(s and 
sinners; enemies and friends; the children and servants of 
God, or of the devil; those who hate, and those who love God; 
those who are under condemnation, and those who are par- 
doned; the renewed and unrenewed. All men are thus divided 
in character and condition, in the fullest sense, after having 
reached the age of discretion. If they do not then by their own 
act, embrace the life that is offered them in Christ, they choose 
death. If they do not then turn to God, they turn from him, and 
follow their old and corrupt nature, and can claim nothing, 
hope nothing, from God's tenderness to children, and com- 
passion to the ignorant and weak. Henceforth they must of 



13 

necessity be in one or other of two states; on one side or the 
other of a dividing line, and traveling on one or other of 
two roads, leading to one or other of two places — heaven or 
hell ; for we read of no third place, of no via media leading 
thereto. But the fearful consideration is, that we are all of 
us liable each moment to die — in the midst of life being in 
death, and must die on the one or the other side of this line, 
and be forever on that side upon which death finds us. We 
may be nearer to it, or further from it; may be by comparison 
with some others, almost christians, not far from the king- 
dom — but we must be on the one side or the other, and 
may lose heaven, as many other things are lost, when com- 
paratively but little was required to gain or secure them. 
And yet though differing somewhat in character, we must if 
lost all agree so far as to be fit subjects for the same doom, 
meet companions in the same woe. We repeat it, that 
though there may be degrees of glory in heaven, and of suf- 
fering in hell, there are no other places revealed to suit any 
modifications of character among those who die the friends 
or the enemies of God. A limbus infantum, or place for 
unbaptized children, and a purgatory for the half converted, 
half justified adults have been imagined, and even boldly 
asserted, but God's word, large as it is, knows nothing of 
either, and we have nothing to divide on that subject. The 
dreadful fact of a great dividing line commenced on earth, 
and widening and deepening into an impassable gulf which 
no angel's wing shall pass over, is clearly revealed and 
should press heavily on the heart of every minister of re- 
ligion, making him anxiously to inquire which of his people 
are on the side of perdition, and to urge them by the most 
affecting considerations to press forward, and escape from 
the region of death. * 

* In the Homily on prayer, it is written, "for the scripture doth acknow- 
ledge but two places after this life ; the one proper to the elect and blessed 
of God; the other to the damned souls." "Every mortal man dieth either 



14 

As the time in which we become the sons of God, and 
pass from death to life, is, next to that of our entering into 
heaven itself, the most interesting period of our lives, and the 
act by which it is accomplished the most important of all our 
acts, it is impossible that we should be otherwise than anx- 
ious when our souls are concerned for themselves, to ascer- 
tain how and when this mighty change occurs. Of course 
none but God can forgive sin and number us among bis 
children. Now he tells us that he does it by his Son Jesus 
Christ, without the shedding of whose blood there can be no 
remission of sin. But does the fact of Christ's death do it of 
itself, without any act on the part of men? Are all who are 
saved, saved by that act necessarily, and does the spirit of 
Christ enter into our hearts, crying, Abba, Father! as a matter 
of course, and necessarily because of bis death ? The 
scriptures speak otherwise, urging that this blessing must 
be sought — sought by faith — by an act of the inward man. 

We must believe that Christ hath actually died for us, and 
will pardon, accept and save us — that sinners as we are, God 
is entirely able and willing to do this — to save even to the 
uttermost all who come unto him through Christ. It is one 
of the most extraordinary acts of the human mind. It is an 
act that removes mountains and casts them into the sea. 
Lord ! I believe, help my unbelief, cries the soul under the 
mighty effort. It is the great work of God in the soul of man', 
for none can call Jesus Lord, but by the Holy Ghost. Our 
Lord while on earth was preparing the minds of men for the 
exercise of this act; by the various and wonderful cures 

in a state of salvation or damnation, according as the words of the evangelist 
John do also plainly import, saying, 'He that believeth on the Son of God 
hath eternal life ; but he that believeth not on the Son shall never see life, 
but the wrath of God abideth on him," Again, "as the scripture teacheth, 
let us think that the soul of man passing out of the body goeth straightway 
either to heaven, or else to hell, whereof the one needeth no prayer, and 
the other is without redemption. The only purgatory wherein we must 
trust to be saved, is the death and blood of Christ, Vt^hich if we apprehend 
with a true and steadfast faith, it purgeth and cleanseth us from all our sins, 
even as well as if he were now hanging on the cross." 



15 

which he effected in the bodies of men. In order to these, 
he always required on the part of ihose who were healed, 
that they should believe that he was able to do it. 

When he saw that they had faith to be healed, he put 
forth his divine power; the blind leceived sight — the lame 
walked — the lepers were cleansed — sins were forgiven also; 
at which time our Lord most emphatically ascribed his 
miraculous cures, not to any good thing which they did, 
whereby his favor was propitiated, but to their faith. "Ac- 
cording to your faith be it unto you," was his constant reply; 
and when the work was done he would add, "thy faith hath 
saved thee-' — and sometimes, "thy sins are forgiven — go in 
peace." His disciples also continued after his death to do 
likewise in his name and by his power in behalf of those 
who believed that Christ was able to do it. All that these 
poor sufferers brought, was their wretchedness and their 
faith.* By so many compassionate miiacles in behalf of the 
sick, and by even raising the dead in answer to the prayer of 
faith by the distiessed relatives, our Lord's great object seemed 
to be to prove that the Son of Man had power on earth to for- 
give sin. He bid his apostles go forth, declaring that all the 
ends of the earth must look to him and be saved, as the Is- 
raelites were healed by looking on the brazen serpent. 

To the question, what must I do to be saved, the simple 
answer was — "Believe on the Lord Jesus Christ and thou 

* What an affecting illustration of the helpless condition of fallen sinners, 
all over wounds and bruises, their v/hole heart sick and their head faint, with- 
out strength, no health in them, is furnished in the cases which were 
brought to our Lord while on earth for the exercise of his healing power. 
They were the blind, deaf, dumb, palsied, leprous, even the dead ; all of 
whom were beyond the power and skill of man, incurable by human art. 
One even less affected than some of these, had spent during eighteen years of 
suffering all that she had on physicians, and was nothing better, but rather 
worse. Another lay at the pool of Bethesda waiting for the moving of the 
waters, but when they were moved, he could not even raise himself to 
bathe therein. But Christ, by a word accompanying the exercise of his di- 
vine power, caused them to arise and walk forth, healthful and rejoicing. 
Such examples should be set before wretched sinners to encourage them to 
go to Christ with broken hearts, and plead the promise that he would save 
to the uttermost. 



16 

shak be saved. '^ The apostle Paul knowing well how the 
proud heart of man would disdain such a simple method of 
achieving so great a work, anticipates the objection — say not 
in thine heart who hath ascended into heaven, or who hath 
gone down into the deep, but the word is nigh thee, in thy 
mouth and in thine heart. Nothing but a hearty faith and 
open confession of Christ was needful. The same apostle 
goes back a great way to the father of the faithful for an 
illustration and example of saving faith — of a personal ap- 
propriating faith. Abraham not only had that general faith 
by which he that comelh unto God must believe that he is, 
and that he is the rewarder of all those who diligently seek 
him — that faith which nothing wavers as it hopes to receive 
any thing of the Lord, but also a special and precious faith 
which had salvation through Chiist as its great object. Strange 
and almost impossible under the circumstances of the case as 
it seems to be, he believed that in his old age, and in the old 
age of Sarah his wife, a child should be born to them, in 
whose line Christ should be born. "Against hope he be- 
lieved in hope." '*Being fully persuaded that what God had 
promised, he was able to perform ; he staggered not through 
unbelief, but was strong in faith giving glory to God," and 
this faith, says the apostle, was imputed to him for righteous- 
ness. * Nor says the apostle, was it written for his sake 
alone, that it was imputed, but for us also, to whom it shall 

* Whosoever would see the character and oflftce of faith fully set forth, 
should read what St. Paul says of it in the 11th chapter of his epistle to the 
Hebrews. There he will see that as in Abraham, and in those who came to 
our Lord to be healed, it is a strong confidence in God's power and faithful- 
ness, to do the most unmerited and wonderful things for us miserable sin- 
ners, as well as things already done by him. It is to us the evidence of 
things not seen, by which we believe in them as though we had seen them, 
and thus it becomes the substance of things hoped for, putting us in possession 
of them, or their foretastes. Happy are they who having not seen, do yet 
believe. Their hearts are purified by this hope. By such faith, says the 
apostle, 'Hhe elders obtained a good report ;" by it "Abel ofiered a more 
excellent sacrifice than Cain." By this the holy men of old, "wrought 
righteousness," "obtained promises," etc. The whole chapter most fully 
sustains the view of faith, as set forth in our articles and Homilies, showing 



17 

be imputed, if we believe on him who raised up Jesus from 
the dead, who was delivered for our offences, and raised again 
for our justification. The apostle clearly shows, in his epistle 
to the Romans, what he means by this doctrine of imputed 
righteousness, and the use of faith on our part to receive its 
benefits. He shows us that the righteousness by which we 
are saved is the perfect righteousness of Christ, who took 
our place and makes over to us all the benefits of his obedi- 
ence and death. Instead of going about to establish some 
righteousness of our own, we must thankfully, as poor peni- 
tent sinners, go with faith to Christ and accept his righteous- 
ness as our justification with God. He declares that in con- 
sequence of this righteousness, embraced by faith, God can 
be just and yet the justifier of him that believeth in Jesus. 
God adopts this method, that every mouth may be stopped 
and the whole world be guilty before him. He declares 
that by the deeds of the law no flesh shall be justified — 
that we must be justified freely by his grace through the 
redemption that is in Christ Jesus. It is of faith, he says, 
that it may be of grace. Had it been through the instru- 
mentality of some other grace than that of the faith of a 
poor broken hearted sinner, as of love for instance, or of 
some outward works, then there might have been room for 
boasting; but God intended to exclude all boasting by the 
law of faith. We must come as the poor diseased ones, 
with nothing but our faith and misery, saying. Lord save us 
or we perish; if thou wilt, thou canst make us clean. 
David describeth this blessedness, saying, " Blessed are they 
whose iniquities are forgiven — whose sins are covered — 
blessed is the man unto whom the Lord will not impute 
sin." St. Paul says in behalf of all true Christians — 
"being justified by faith we have peace with God through 

it to be an act of the penitent believer's soul, by which, as an hand, it lays 
hold of the promises of God in Christ, and proves to itself and others that it 
has obtained the blessing by its subsequent acts, thereby also strengthening 
itself to hold fast the blessing. 

3 



18 

our Loid Jesus Christ" — "believing in Christ we rejoice 
with joy unspeakable and full of glory." As to others not 
thus believing, it must be declared, "if ye believe not that 
I am he, ye shall die in your sins" — " he that believeth not 
shall be damned." This, then, is a portion of God's word 
which we must most faithfully deliver to all men, as setting 
forth the indispensable condition^ of salvation, for there is no 
other name given under heaven whereby we can be saved. We 
ought to remember, however, that although this faith is the 
instrument, and the only one by which we lake hold of, and 
apply to ourselves the merits of Christ, as the only ground of 
our justification; yet God has appointed means for the 
obtaining this mighty instrument of faith, and that it is a 
most important part of a minister's duty to point out and 
enforce those means. Faith, though the gift of God, for no 
man can call Jesus Lord but by the Holy Ghost, cometh by 
hearing, and hearing by the word of God. By the foolish- 
ness of preaching, God is pleased to give us faith, and thus 
save us. The scriptures then must be read and heard with 
prayer, that so faith may enter the heart, conducted by the 
Holy Ghost. But as we have said, there must be repentance 
also, for it must be the faith of a penitent sinner, who 
renounces his righteousness and gladly seizes upon the merits 
of Christ. Now repentance, though also the gift of God, is 
his gift through the law by the agency of the Spirit. The 
Spirit was sent to convince the world of sin, which it does 
by applying the perfect law of God to the conscience ; and 
thus comes the knowledge of sin. By it, as by a sword, the 
Spirit slays us and makes us to cry out, wretched men that 
we are. The ministers of God have much to do in thus 
making the law minister to the right understanding of the 
gospel. If they fail rightly to divide the law, whereby 
comes the knowledge of sin to the soul, and the gospel, 
whereby the penitent sinner is taught to seek forgiveness 
only by the faith of Christ, they will virtually abolish the 
law and preach another gospel. 



19 

That we are correct in the foregoing view of a sinner^s 
justification before God by faith only — that is, the living, 
appropiating faith of a penitent sinner — appears not only 
clear from scripture, but most reasonable in consideration of 
man's condition upon earth. If faith in Christ as a Saviour, 
if throwing ourselves with penitent hearts on God's mercy 
in Christ, as a substitute for our own imperfect works, be not 
sufficient for salvation; if any observances and works beside 
be absolutely necessary to our passing from death to life; if 
we can not receive pardon until a certain advancement in 
holiness beyond this is made, and the doing of certain 
things of an outward character; then will the condition of 
many persons who have a true faith and penitence, be hope- 
less, and it will be impossible to know how to understand 
those positive absolute promises of pardon and salvation to 
all penitent believers so soon as they become such. In the 
midst of life we are in death — what is our life but a vapor? 
Where is to-morrow to thousands now in highest health? 
How many have there been, who after coming to the most 
heartfelt faith in Christ, and the deepest penitence, have 
been most suddenly cut off without any opportunity of mak- 
ing a public profession of religion by baptism and other ordi- 
nances, or giving proof of their faith by a course of good 
living? €ln their case, it is indeed most comforting to refer 
to examples in scripture, wherein nothing but humble faith 
is mentioned, as for instance, that of the publican whose only 
prayer was; "God be merciful to me a sinner." In that 
prayer, there was naught but faith and penitence. He believed 
in God as bestowing pardon, and he prayed that he would 
pardon him, a sinner jand he went away justified. It is thus, 
that God usually proves and illustrates his doctrines and 
promises, so that we may make no mistake about them. But 
it would seem that the most remarkable confirmation and il- 
lustration of this great doctrine of justification by faith, was 
reserved for the last moment of our Lord's ministry on earth 



20 

The last act of his life was an act of sovereign mercy, the last 
words which he spoke, were to a penitent believer — were ut- 
tered on the cross. It was doubtless ordered of Heaven, that 
our Lord should be executed between two notorious sinners, 
who died in such different states of mind, that at one and the 
same time, the desperate wickedness of man, and the great- 
ness of the divine mercy to the penitent, might be made man- 
ifest. The one died blaspheming and went to his own place, 
the other penitent and believing, and went immediately to 
paradise, without having any opportunity of a public union 
with the church by any ordinance, or the performance of any 
of those good works, which God has prepared for the faithful 
to walk in, and by which they might prove the sincerity of 
their faith to themselves and others. But he was a true 
penitent and believer. He showed his penitence by rebuk- 
ing the blaspheming wretch who was on the other side, ex- 
horting him to fear God, and acknowledging that they both 
died justly, instead of complaining that his punishment was 
too great. He showed his faith when he said to the crucified 
Saviour, Lord remember me when thou comest into thy 
kingdom. Must it not have been a strong, saving, appro- 
priating faith which could enable him to see in the crucified 
Jesus, now taunted as being unable to come down from the 
cross and save himself, none other than the LorW of glory 
who was able to save from hell such a wretch as he was, in 
the very jaws of death. 

And it was simply by the instrumentality of this humble 
faith that he was saved, and that Christ said "this day shall 
thou be with me in paradise." No human being ever left 
this world with such a positive assurance from the lips of 
God himself, that heaven should be his home. What a 
striking illustration of God's ability to save to the uttermost, 
all who come to him through Christ. It has been said 
that this is the only case on the scriptural record, where one 
repenting and believing in his last moments was certainly 



21 

pardoned, and tfiat it was under such circumstances as never 
had before occurred, and could not occur again, and that 
perhaps this may prove to be the only case of real death bed 
penitence. Might we not in like manner say that the case of 
the one who died blaspheming, is the only one on scriptu- 
ral record who died blaspheming under such circumstances, 
and therefore this may prove to be the only case of one dying 
with blasphemy in his heart. Ought we not rather to con- 
sider them as each representing a class; the one designed to en- 
courage the vilest sinners to seek mercy from Christ though 
in their last moments, and the other to warn against the 
delay of conversion, lest they should be hardened and 
die in their sins, even though surrounded with all the re- 
ligious advantages which could be furnished. We are well 
persuaded that instead of this being the only instance of a 
genuine conversion at the last, when no opportunity for pub- 
lic ordinances and good works and the cultivation of the 
many graces of religion is afforded, that there are thousands, 
and hundreds of thousands now in paradise with the dyjng 
thief, w^ho have either truly embraced Christ, and soon after 
been unexpectedly called away, or else have been cast on 
the bed of death, where they were able to do little else than 
to cry with the publican, "God be merciful to me a sinner," 
or with the dying thief, ''Lord remember me when thou 
comest into thy kingdom." If such be not the case, what 
then shall the minister of the gospel say of those many in- 
stances, which are continually occurring, of great changes 
unexpectedly appearing in the views and disposition of 
certain persons who have scarcely exhibited the same, when 
death snatches them away, before they have been able to do 
those good works, or observe those religious ordinances, by 
which we are justified in the sight of men. But they were 
justified before God, and accepted through Christ, and there- 
fore saved. If such instances do not occur and may not be^ 
what then shall a minister say to the sick, who must ere long 



die, and who ask, What shall we do (o be saved ? Shall he tell 
them their case is hopeless; that sufficient time for doing the 
necessary good works and observing all the ordinances of re- 
ligion, is not allowed them, and that it is needless to cry for 
mercy? How indeed must a minister feel, and how can he 
in sincerity offer salvation on any occasion to all his hearers, 
though seemingly in the midst of life, knowing as he does 
that some of them may die ere a few days or weeks have 
passed away ? How can he say to them, now is the accepted 
time ; to-day if ye will hear, harden not your hearts ; if they 
cannot cry for mercy, and throw themselves into the arms of 
Christ, until after a series of outward works, for which time 
may not be allowed. It is thus that we feel constrained to 
view this subject by the light of God's word. Grod having 
determined to call very many suddenly out of this life, has 
not required as indispensably necessary to salvation, things 
which demand more time and opportunity for their perfor- 
mance, than will fall to their lot, but has made that only 
absolutely necessary which their hearts may perform, even 
the faith of a penitent sinner. Nor indeed is anything else de- 
manded in order to the first and full acceptance and justifica- 
tion of those who live to perform other duties, (although as 
we shall show they have much to do in order to retain the 
blessing), unless indeed, we should suppose that the faith 
and penitence which justifieth those who die soon after, is 
a different thing from that which justifies such as live many 
years. But for this, there is no warrant in scripture — scrip- 
ture knowing of only one faith that saves — that of a repenting 
sinner. 

DOCTRINE OP THE CHURCH ON THE SUBJECT. 

Not more certain are we that what we have said is accor- 
ding to scripture, than that it is according to the articles, 
offices^ and homilies of the church and the most approved 
writers thereof. As to the office of faith in our justifica- 
tion, our article declares that "we are accounted righteous 



2a 

before God only for the merits of our Lord and Saviour 
Jesus Christ, h7j faith, and not for our own works, or de- 
servings." Observe how it says by faith, not for our faith, 
but by it, that is, by its exercise, and for tlie merits of our 
Lord Jesus Christ agreeably to what St. Paul says of the righ- 
teousness of Christ being the righteousness accepted of God and 
embraced by faith in us. The article adds " wherefore, that 
we are justified by faith only — (that is by its instrumen- 
tality — not by its merit), is a most wholesome doctrine, and 
very full of comfort, as more largely is expressed in the homi- 
ly of justification." On turning to the homily alluded 
to, we find it thus written : ^'Because all men be sinners and 
offenders against God and breakers of his law and command- 
ments, therefore can no man by his own acts, works and 
deeds, (seem they never so good), be justified and made 
righteous before God; but every man of necessity is con- 
strained to seek for another righteousness or justification, to 
be received at God's own hands 3 that is to say, the forgive- 
ness of his sins and trespasses in such things as he hath 
offended. And this justification or righteousness which we 
so receive of God's mercy, and Christ's merits, embraced by 
faith, is taken, accepted and allowed of God, for our perfect 
and full justification." 

Again, after adducing some passages from St. Paul, it 
says: '*In these foresaid places the apostle toucheth specially 
three things, which must go together in our justification. 
Upon God's part, his great mercy and grace; upon Christ's 
part, justice, that is, the satisfaction of God's justice, or the 
price of our redemption by the offering of his body and 
shedding of his blood, with fulfilling of the law perfectly 
and thoroughly; and upon our part, irue and living faith in 
the merits of Jesus Chiist, which yet is not ours, but by 
God working in us; so that in our justification is not only 
God's mercy and grace, but also his justice, (that is righ- 
teousness), which the apostle calls the justice of God; and it 



24 

consistelh in paying our ransom and fulfilling of the law: 
and so the grace of God doth not shut out the justice of 
God in our justification, but only the justice of man; that 
is to say, the justice of our works, as to be the merits for 
deseiving our justification. And, therefore, St. Paul de- 
clareth here nothing upon the behalf of man concerning his 
justification, but only a true and living faith, which, never- 
theless, is the gift of God, and not man's only work without 
God. And yet that faiih doth not shut out repentance, hope, 
love, dread and (he fear of God, to be joined with faith in 
every man who is justified ; but it shutleth them out from 
the oflSce of justifying. So that although they be all present 
together in him that is justified, yet they justify not all to- 
gether. * Nor the faith also doth not shut out the justice of 

* It will be interesting to my brethren to see the above view of the oflSce of 
faith and the relative position of other graces substantiated by those who 
were contemporaries of those who drew up the Homilies or lived soon after. 
The following quotations are either from the Parker Library or a valuable 
work recently published, entitled "The Voice of the English Refor- 
mation." 

The sentiments of Hooker. 

It is a childish cavil wherewith, in the matter of justification, our adver- 
saries do so greatly please themselves, exclaiming, that we tread all christ- 
ian virtues under our feet, and require nothing m christians but taith, 
because we teach that faith alone justifieth ; whereas, by this speech we 
never meant to exclude either hope or charity from being always joined as 
inseparable mates with faith in the man that is justified ; or works trom 
being added as necessary duties, required at the hands of every justified 
man ; but to shew that faith is the only hand that putteth on Christ unto 
iustification; and Christ, the only garment, which being so put on, covereth 
the shame of our defiled nature, hideth the imperfection of our works, pre- 
serveth us blameless in the sight of God, before whom otherwise the weak- 
ness of our faith were cause sufficient to make us culpable, yea, to shut us 
from the kingdom of heaven, where nothing that is not absolute can enter. 
That our dealing with them be not as childish as theirs with us, when we 
hear of salvation by Christ alone, considering that alone as an exclusive 
particle, we are to note what it doth exclude, and where. 
BisTHOP Hooper's views. 

" Although it be requisite and necessary that in the justification of a sin- 
ner contrition be present, ^d that necessarily charity and a virtuous life 
must follow ; yet doth the scripture attribute, the only remission of sm unto 
the mercy of God, which is given only for the mercy of Christ, and received 
solely by faith." " Paul doth not exclude those virtues to be present, but 
he excludeth the merits of those virtues, and deriveth the cause of our 



25 

our good works necessarily to be done afterwards of duty to 
God, but it excludeth them, so that we may not do them to 
this intent, to be made good of doing them." 

Again, in the homily on our Lord's passion, after speak- 
ing of Christ's death for us, it says: "Now it remaineth that 
I show unto you how to apply Christ's death and passion to 
our comfort, as a medicine to our wounds, so that it may 
work the same effect in us wherewith it was given, namely, 

acceptation into the grace of God, only for Christ." " Let the man burst 
his heart with contrition, believe that God is good a thousand times, burn 
in charity ; yet shall not all these satisfy the law, nor deliver man from the 
ire of God, until such time as faith letteth fall all hope and confidence in 
the merits of such virtues as be in man, and say ' Lord behold thy unfruit- 
ful servant ; only for the merits of Christ's blood give me remission of 
sins.' " Early writings of Bishop Hooper, p. 50, 51, Parker Library. 

Bishop Coverdale's Views. 

" Because none other virtue can so apprehend the mercy of God, nor cer- 
tify us so effectually of our salvation, as this living faith doth; therefore, hath 
the scripture imputed our justification before God only unto faith among 
all other virtues ; not without other virtues following, but without any other 
work or deed justifying." Works of Coverdale, p. 526, Parker Library, 

Of Perkins. 

Thirdly. Hence we learn, that a sinner is justified by mere faith ; that 
is, that nothing within us concurs as a cause of our justification, but faith ; 
and that nothing apprehends Christ's obedience for our justification, but 
faith. This will more easily appear, if we compare faith, hope and love. 
Faith is like a hand, that opens to receive a gift, and so is neither love nor 
hope. Love is also a hand, but yet a hand that gives out, communicates 
and distributes. For as faith receives Christ into our hearts ; so love opens 
the heart, and pours out praise and thanks to God, and all manner of good- 
ness to men. Hope is no hand, but an eye that wishly looketh and waiteth 
for the good things which faith believeth. Therefore, it is the only proper- 
ty of faith to clasp and lay hold of Christ and his benefits. 

Of Perkins. 

1st Reason. The faith whereby we live, is that faith whereby we are 
justified ; but the faith whereby we live spiritually, is a particular faith, 
whereby we apply Christ unto ourselves, as Paul saith, (Gal. ii : 20,) "I 
live," that is, spiritually, " by the faith of the Son of God ; " which faith he 
sheweth to be a particular faith in Christ, in the very words following : 
" who hath loved me, and given himself /or me particularly^" and in this 
manner of believing Paul was, and is, an example to all that are to be saved. 
(1 Tim. i : 16, and Phil, iii : 15, 17.) 

2d Reason. That which we are to ask of G^d in prayer, we must believe 

it shall be given to us, as we ask it ; but in prayer we are to ask the pardon 

of our own sins, and the merit of Christ's righteousness for ourselves ; 

therefore, we must believe the same particularly. The proposition is a rule 

4 



26 

the health and salvation of our souls. For as it profiteth a 
man nothing to have salve unless it be well applied to the 
part infected; so the death of Christ shall stand us in no 
force, unless we apply it to ourselves in such sort as God 
hath appointed. Almighty God commonly worketh by 
means, and in this thing he hath also ordained a certain 
means, whereby we may take fruit and profit to our soul's 
health. What mean is this? Forsooth it is faith. Not an 
inconstant or wavering faith, but a sure, steadfast, grounded 
and unfeigned faith. God sent his Son into the world, saith 
St. John. To what end? That whosoever believeth in him, 
should not perish, but have everlasting life. Mark these 
words, that "whosoever believeth in him." Here is the mean 
whereby we must obtain eternal life, namely "faith." After 
quoting various passages from scripture to the same end, it 
adds, " by this you may well perceive that the only mean 
and instrument of salvation required on our parts, is faith 

of God's word, requiring that in every petition we bring a particular faith, 
whereby we believe, that the thing lawfully asked, shall be given according- 
ly. (Mark xi . 24.) The minor is also evident, neither can it be denied: 
for we are taught by Christ himself, to pray on this manner: " Forgive us 
our debts : " and to it we say amen; that is, that our petitions shall, without 
doubt, be granted unto us. (Aug. Serm. de Temp. 182.) And here note, 
that the church of Rome, in the doctrine of justification by faith, cuts off 
the principal part and property thereof For in justifying faith, two things 
are required ; first, knowledge revealed in the word touching the means of 
salvation ; secondly, an applying of things known unto ourselves, which 
some call affiance. Now the first they acknowledge : but the second, which 
is the very substance and part thereof, they deny. 

3d Reason. The judgment of the ancient church. Augustine: "I de- 
mand now, dost thou believe in Christ, O sinner? Thou sayest, I believe. 
What believest thou ? that all thy sins may be freely pardoned in him. 
Thou hast that ivhich thou believest.'''' 

Bernard : " The apostle thinketh that a man is justified freely by faith. 
If thou believest that thy sins cannot be remitted, but by him alone against 
whom they were committed : but go further, and believe this too, that by 
him thy sins are forgiven thee ; this is the testimony which the Holy Ghost 
giveth in the heart, saying. Thy sins are forgiven thee." 

Cyprian : " God promiseth thee immortality when thou goest out of this 
world, and dost thou doubt ? This is indeed not to know God, and this is for 
a member of the church in the house of faith, not to have faith. If we 
believe in Christ, let us believe his words and promises, and we shall never 
die, and shall come to Christ with joyful security^ with him to reign for- 
ever." 



2T 

— that is, a sure trust, and confidence in the mercies of God, 
whereby we persuade ourselves tiiat God both hath and will 
forgive our sins, that he hath accepted us again into his fa- 
vor,* that he hath released us from the bonds of damnation." 
The same is repeated again and again in this and other hom- 
ilies. In the homily on repentance, we have also confirma- 

* The expression of the homily, *' both hath and will forgive us our 
sins," deserves a few words of explanation. According to the scriptures 
and our standards, saving faith consists in two things ; 1st — a belief in some- 
thing already existing, and positively, actually done by God in our behalf, 
whether we believe it and regard it or not ; 2d — something yet to be done, 
but not without our consent and cooperation. He that cometh unto God 
must first believe that he is, and then, that he is the rewarder of those who 
diligently seek him. So as to our redemption we must believe — 1st. That 
Christ actually died for us, redeemed us, made atonement to God, satisfied 
divine justice, removed the great obstacle between us and God, made salva- 
tion possible, which was, otherwise, impossible to us, gave us power to 
become the sons of God, opened the doors of heaven, overcame our great 
enemy. 2d. We must believe that he who gave his Son thus to die for us, 
will, with him, give us all other things needful for our eternal salvation ; 
must believe that Christ will forgive us our sins in particular, and renew 
our natures and fit us for heaven, if we come to him as penitent sinners, 
believing that he is able to do it and will do it, just as the sick and diseased 
believed not only that Christ was God and alale to heal them, but that he 
would do it, if they came to him entreating that blessing. It is in this view 
of the subject that the homily says, that God both hath and will forgive 
our sins. The words forgive, cleanse, purify and others of the kind, are 
used in the homilies and other writings of the reformers, in reference to the 
death of Christ and its virtue, even before the exercise of faith on our 
part, and then also as to the effects of it upon us when in faith we go to 
Christ. God is represented as reconciled to us by Christ's death ; but we 
are not reconciled to him until we go in faith and penitence and ask his 
forgiveness. The distinction set forth above may be seen in the following 
quotations from two of the homilies : — 

In the homily on prayer it is written: " As the blood of Christ did redeem 
us on the cross, and cleanse us from our sins ; even so it is now able to 
save all them that come unto God by it. For Christ sitting in heaven, hath 
an everlasting priesthood, and always prayeth to his Father for them that 
be penitent, obtaining by virtue of his wounds, which are evermore in the 
sight of God, not only perfect remission of our sins, but also all other neces 
saries that we lack in this world." 

Again, in the homily on the passion : " We must apprehend the merits 
of Christ's death and passion by faith, and that with a strong and steadfast 
faith, nothing doubting but that Christ by his own oblation and once offer- 
ing of himself upon the cross, hath taken away our sins, and hath restored 
U3 again unto God's favor, so fully and perfectly, that no other sacrifice for 
sin shall hereafter be requisite or needful in all the world." But then 
beside this belief in what Christ has done in satisfying his Father, we must 
apply it to ourselves. " Let us steadfastly behold Christ crucified with the 
eyes of our heart. Let us only trust to be saved by his death and passion, 
and to have our sins clean washed away through his most precious blood." 



28 

tion of what has been said as (o its being the faith of a pen- 
itent sinner. This faith indeed is essential to true repentance. 
" The third part of repentance," it says, " is faith, whereby we 
do apprehend and take hold upon the promises of God, touch- 
ing the free pardon and forgiveness of our sins, which prom- 
ises are sealed up unto us, with the death and blood-shedding 
of his Son Jesus Christ. For what should avail and profit 
us to be sorry for our sins, to lament and bewail that we 
have offended our most bounteous and merciful Father, or 
to acknowledge and confess our offences and trespasses, 
though it be done never so earnestly, unless we do steadfast- 
ly believe, and be fully persuaded that God for his Son Je- 
sus Christ's sake, will forgive us all our sins and put them 
out of remembrance and from his sight. " Any repent- 
ance without this faith, it calls the repentance of Judas. 
What has been said of the sufficiency of faith in Christ, 
rising from the heart of a penitent sinner and laying hold on 
the promised salvation, is in accordance with what our Church 
says in her special ofiices. What does she require of the 
adult who comes to baptism, but to come truly repenting and 
being made the child of God by faith in Christ Jesus? 
What does she require of the infant in whose behalf the 
same promises were made, but that at the age of discretion 
it should come to confirmation, renewing the vow and prom- 
ise thus made. What does she require of the candidate for 
the Lord's supper, but that he should come repenting him 
truly of his former sins, steadfastly purposing to lead a new 
life — having a lively faith in God's mercy through Christ, 
and being in charity with all men. There is no series of 
good woks, no certain degree of sanctificalion required, but 
only true repentance and a faith showing itself by love — 
having these, they are admitted and considered as meet for 
heaven at that moment.* These offices would justify 

* Bishop Beveridge on the article of justificatidn, quotes Origen as sustain- 
ing the doctrine of justification by faith only, in the following words : 



29 

what has been said of the case of the dying thief and of 
those, no matter how soon they may die after it, who have 
attained to a lively faith in Christ; but the offices for the 
sick, the dying, and for prisoners, are so express and em- 
phatic, that we must direct your attention to some passages 
therein. In the office for the visitation of the sick, we have 
this prayer to be said "in case of sudden surprise and imme- 
diate danger." "Oh most gracious Father, we fly unto thee 
for mercy in behalf of this thy servant, here lying under the 
sudden visitation of thine hand. If it be thy will, preserve 
his life, that there may be place for repentance: But, if 
thou hast otherwise appointed, let thy mercy supply to him 
the want of the usual opportunity for the trimming of his 
lamp. Stir up in him such sorrow for sin and such fervent 
love to thee, as may in a short time do the work of many 
days. That among the praises which thy saints and holy 
angels shall sing to the honor of thy mercy through eternal 
ages, it may be to thy unspeakable glory, that thou hast 
redeemed the soul of this thy servant from eternal death, 
and made him partaker of the everlasting life, which is 
through Jesus Christ our Lord.'' This is further shown in 
the visitation of prisoners about to be executed for some great 
crime. The minister is required to exhort him to repentance, 
and to say, " to this repentance and change of mind you must 
add a lively and steadfast faith, and dependence upon the 
merits of the death of Christ, with an entire resignation to 
the will of God. Except ye repent and believe, we can 
give you no hope of salvation. But if you do sincerely 
repent and believe, God hath declared though your sins be 

" And be saith that the justification of faith only is sufficient ; so that if 
any one do only believe, he may be justified, though no good work hath 
been fulfilled by him ; " and then he goes on to prove it by the example 
of the thief upon the cross, concluding, " for this thief was justified by 
faith, without the works of the law ; because about this the Lord did not 
inquire what he had before done, neither did he stay to see what work he 
would perform after he had believed ; but being justified by his confession 
only, he going into paradise, carried him as a companion along with him." 



30 

red as scarlet, they shall be made white as snow ; though 
your wickednesses have gone over your head, yet shall they 
not be to your destruction." After exhorting still further, he 
must say to the condemned prisoner, — "Now you are the 
otject of God's mercy, if by repentance and true faith you 
turn unto him; but if you neglect these things, you will be 
the object of his justice and vengeance. Now you may 
claim the merits of Christ, but if you die in your sins, his 
sufferings will tend to your greater condemnation." The 
following prayer is yet more to the point : — " O holy Jesus, 
who of thine infinite goodness, didst accept the conversion of 
a sinner on the cross, open thine eye of mercy upon this thy 
servant, who desireth pardon and forgiveness, though in his 
latest hour he turneth unto thee. Renew in him whatso- 
ever hath been decayed by the fraud and malice of the 
devil, or by his own carnal w^ill and frailness. Consider his 
contrition; accept his repentance; and forasmuch as he put- 
teth his full trust only in thy mercy, impute not unto him 
his former sins, but strengthen him with thy blessed Spirit; 
and when thou art pleased to take him hence, take him unto 
thy favor. This we beg through thy merits, O Lord our 
Saviour and our Redeemer." To this it may be added, that 
the only words which are read, as the gospel in the com- 
munion service for the occasion, (for the communion is to be 
administered if he profess faith and penitence), are the fol- 
lowing from St. John's gospel; — "Verily, verily I say unto 
you, he that heareth my word, and believeth on him that 
sent me, hath everlasting life, and shall not come into con- 
demnation, but is passed from death unto life." I will only 
add that the same use is made of the case of the dying thief 
more than once in our homilies — viz : to show that faith 
alone — the faith of a penitent sinner — is the instrument of our 
justification. Thus in the homily on good works: — "The 
thief that was hanged when Christ suffered, did believe 
£>nly. and the most merciful God justified him. And 



31 

because no man shall say again, that he lacked time to do 
good works, for else he would have done them ; truth it is, 
and I will not contend therein; but ihis I will surely affirm, 
that faith only saved him. * If he had lived and not 
regarded faith and the works thereof, he should have lost his 
salvation again." Now either the faith of the dying thief 
and of all who die soon after their conversion, is a different 
thing from the faith of those who continue in this life for a 
sufficient time, to secure their salvation by some other 
method, or else all must be justified in the same way; that 
is, by faith in Christ, as the hand which layeth hold on the 
purchased salvation. But neither the scriptures, nor the 
standards of our Church, know of any other than a dead 
faith, which is perfectly useless, and a living faith, which is 
the same in all tiue christians, and is the great and only 
means of justification in the sight of God;f the only thing 

* Wesley's opinion. 

It is pleasing to see how pious and able divines, though widely differing 
on other points, such for instance as are involved in the Calvinistic and 
Arniinian controversy, yet agree in this great doctrine of justification by 
faith only. The following is the language of Mr. Wesley, in his sermon 
on justification : — " Surely the difficulty of assenting to the proposition that 
faith is the only condition, (only necessary condition he had said just 
before) must arise from not understanding it. We mean thereby, thus 
much, that it is the only thing without which none is justified ; the only 
thing that is immediately, indispensably, absolutely requisite in order to 
pardon. As on the one hand, though a man should have every thing else, 
without faith he cannot be justified ; so, on the other, though he be sup- 
posed to want every thing else, yet if he hath faith, he cannot but be justi- 
fied. For suppose a sinner of any kind or degree, in a full sense of his 
total ungodliness, of his utter inability to think, speak or do good, and his 
absolute meetness for hell fire ; suppose, I say, this sinner helpless and 
hopeless, casts himself wholly on the mercy of God in Christ, (which 
indeed he cannot do but by the grace of God), who can doubt but that he is 
forgiven in that moment? Who will affirm that any more is indispensably 
required, before that sinner can be justified ? Now if there ever was one 
such instance from the beginning of the world, (and have there not been 
and are there not ten thousand times ten thousand), it plainly follows, that 
faith is, in the above sense, the sole condition of justification." 

t A favorite tenet of the Romish church, adopted by some others of late, 
is that faith before baptism is quite a difierent thing from faith after bap- 
tism, when it has received not only its increase, but its virtue and quicken- 
ing power from baptism. Our article says that in baptism, "faith is con- 
firmed and grace increased by virtue of prayer unto God"— it does not inti- 



32 

which can bring peace to the troubled soul. And this 

remark will lead us to the third division of our fellow 

beings, to whom we must give their due portion of the 
word of God.* 

mate that the character of faith is changed, or that it had not virtue before, 
but only that it is confirmed if faithful praj'er is offered up by the soul of 
the baptized, just as faith is confirmed and grace increased by the humble, 
prayerful study and hearing of God's word, and by the Lord's supper, and 
confirmation, and all true prayer. That true faith, the gift of God, which 
was sufficient for salvation as soon as it entered the soul, must be retained, 
exercised and strengthened, if we continue in this world, for the various 
purposes for which it was designed. 

* Lest for a moment it should be thought that the Author of this charge, 
or the teaching of the Church favors false and dangerous hopes, too often 
entertained of death bed conversions, this note is added. As to the teach- 
ing of the Church in those homilies, where she so strongly sets forth the 
all sufficiency of the true faith of a penitent sinner for salvation, though he 
be able to do little else than cry for mercy through Christ, there are also 
solemn warnings against delaying the work of salvation to the last moment 
of life, from the consideration that it may then have become morally impos- 
sible for some to repent and believe unto salvation — their day of grace hav- 
ing passed by and they become apostates and beyond the reach of such 
mercy as God is pleased to exercise. As to those who presumptuously put 
off their conversion to a dying hour, the homily on falling from God says : 
— " Let us, therefore, beware of such naughty boldness to sin. For God, 
which hath promised his mercy to them that be truly repentant, (although 
it be at the latter end), hath not promised to the presumptuous sinner,^ 
either that he shall have long life, or that he shall have true repentance at 
the last end. But for that purpose he hath made every man's death uncer- 
tain, that he should not put his hope in the end, and in the mean season (to 
God's high displeasure), live ungodly." In the homily on repentance, we 
are exhorted to make use of favorable occasions, " lest v/hen thou wouldst 
repent thou hast not the grace to do it. For to repent is the good gift of 
God, which he will never grant unto them, who make a mock of his 
threatening, or seek to rule his Spirit as they list, as though his workings 
and Spirit were tied unto their will." In the homily on " information of 
certain places of scriptures," those who have gone through the various 
grades of sin until they have reached the seat of the scornful, are con- 
sidered as beyond hope. The opinions of the Author of this charge upon 
this subject, are so well known to his brethren, that he need scarcely men- 
tion them, and he does it chiefly in the hope that it may have some influ- 
ence on their people in abolishing or greatly diminishing a practice which 
he has ever regarded as injurious to the cause of religion — I mean the regu- 
lar custom of funeral sermons, which is eminently calculated to tempt min- 
isters to encourage hope concerning the dead, which have a most insuf- 
ficient foundation. To believe in the possibility of a genuine death bed 
repentance and in the fact that many such have occurred, is quite a differ- 
ent thing from pronouncing favorably as to the state of the departed, from 
such slight signs as are too often adduced in funeral sermons, by the minis- 
ters of religion, in obituary notices by them and others. As cotifimaoded 
by the Church, by religion and humaiaity, ministers should fly to the bfeds of 



33 



DIVISION THIRD. 

The third great divisioQ is that of believers — those who 
are justified by faith — are in a state of salvation — are ready 
for death and glory — can claim the promises, " He that 
believeth in me, though he were dead, yet shall he live, and 
whosoever liveth and believeth in me shall never die." These 
we suppose to be, not about to depart at once, but to live for 
a longer or shorter period on earth in a state of probation. 
And we cannot but think that a failure to consider the dif- 
ference between persons about to die, desiring to know what 
they must do to be saved, or dying soon after they have 
come to the knowledge and faith of Christ, and those 
believers who are appointed to live for a longer time upon 
earth, is with some minds a cause of no little doubt and con- 
fusion in regard to the doctrine under consideration. They 
do not rightly consider that what is necessary and all- 
sufficient to introduce us into a state of salvation and make 
us meet for heaven, if we thus die, is not all that is required 
to continue and preserve us in that state, if our lives are 
prolonged. Those whom God chooses to take to himself at 

the sick and the dying, and beseech them to throw their souls into the arms 
of Christ for salvation, and adduce the most encouraging of God's words 
for the purpose ; but then they should beware how they too confidently 
speak of the result of this in consequence of any words uttered, or symp- 
toms exhibited by the dying. Christ who saw the heart of the dying thief, 
might speak certainly. Not so his ministers, who by yielding to the tempta- 
tion of comforting and gratifying surviving friends, may minister to the pre- 
sumption of many a careless sinner, who says : " I shall have peace at last." 
Funeral sermons are of pagan origin, and were copied by the early chris- 
tians, who made a sad use of them. Among the heathen, the elevation of 
eulogized heroes to the rank of gods, and among christians, the canonizing 
of saints, and the supposed intercession of the same, for us, were the con- 
sequences of the unhappy practice. It were much to be desired, that in- 
stead of funeral sermons on all occasions when a large congregation has 
been summoned, and the ministers are so tempted to speak too favorably, it 
were left to them, at their discretion, to make in a few touching remarks in 
the house of the dead, some improvement of the event, and only on some 
remarkable occasions, of which themselves should be judges, depart from 
the general rule, and present the character of some confessedly pious per- 
son, as an example to others. I am sure it is unnecessary to add one word 
of caution to a single individual among my brethren as to the abuse of this 
doctrine of salvation by faith, and its perversion to antinomianism. 
5 



34 

once, will be employed in such things, and be made to glori- 
fy him in such a way, as he may think proper to appoint in 
heaven^ while those who shall be left in a slate of exposure 
have much to do, in order to make their calling and election 
sure, and to fulfil God's design in continuing them in this 
world of sin and temptation. There is a very large divi- 
sion of God's word to be meted out to his saints upon earth; 
more especially of the New Testament, and above all, of the 
apostolic epistles, for they were addressed chiefly to adults, 
who being converted to Christ under peculiar circumstances, 
and professing his faith at great peril, might well be sup- 
posed sincere and true hearted, although it is evident some 
of these were enemies of the cross of Christ — mere preten- 
ders to godliness. And what do the scriptures say to those 
who called themselves by the name of Christ — into whose 
hearts the spirit of Christ was sent crying Abba, Father — 
who were privileged to rejoice that their names were writ- 
ten in heaven? In the first place, as by the right use of the 
law and the teaching of the Spiiit, they had attained to a 
knowledge and sense of sin, and by the hearing of God's 
word had obtained the precious faith of Christ, so must they 
now confirm and increase this penitence and faith by the 
same means, for as the faith of n penitent is the instrument 
of our justification in the first instance, by which we lay 
hold on the hope set before us in Christ, so is it the instru- 
ment by which we hold fast to the same through life; for 
nothing that we can do in working out our salvation, is of 
any avail, or at all pleasing to God, without this faith. 
Without faith it is impossible to please God. By this faith 
at our first conversion, we are united to Christ. Christ 
dwells in our hearts by faith. * When the apostle exhorts 

* This union with Christ is only one mode of representing that great mo- 
ral change which always takes place in the soul at the time of its justifica- 
tion before God, by which we are said to become new creatures in Christ, 
to be born again of the word of the Spirit, to be renewed in the spirit of 
our minds. It is with this new birth — this new creature in Christ, as it is 
with our justification and adoption. So soon as it takes place it suffices for 



3^ 

christians to examine themselves whether they be in the 
faith, he adds that except Jesus Christ be in them, they are 
reprobates. Christians are to live by faith and endeavor that 
it may be a "faith that grov/eth exceedingly,-' for satan de- 
sires to have them, that he may sift them as wheat. We 
are to pray to him who is the Author of our faith, that he 
would be the Finisher of the same, and carry on the good 
work to the end. St. Paul says: "the life which I now 
live — that is, after his justification — I live by faith in the 
Son of God." All the means then, whereby we can be 
rooted, grounded, settled in the faith, must be diligently 
used, for it is thus only that we can abide in Christ, which 
is necessary to receiving " the end of oqr faith, even the 
salvation of our souls." We are required to stand fast in the 
Lord, after we have embraced him by faith. We can only 
be partakers of Christ finally and forever, by " holding fast 
our confidence steadfast unto the end." Our hearts must 
not only be made acquainted with, but kept in, the know- 
ledge and love of God and of his Son Jesus Christ, and we 
must be ever growing in grace and in the knowledge of 
Christ. We are exhorted to " build ourselves up in tlie 
most holy faith," "to keep ourselves in the love of God," 
that thus "we may not fall from our steadfastness," but be 
ever cleaving unto Christ, "who shall confirm us unto the 
end, that we may be blameless in the day of Christ." St. 
Jude warns the christians of his day against falling, by com- 
paring the conduct of some amongst them who turned the 
grace of God into licentiousness, to those Israelites whom 

salvation, but if the subject of it lives in this world of sin and temptation, 
it must be nurtured, strengthened, matured. A child on its birth has all 
the parts and faculties of a man, and should it die immediately, dies and 
must be enrolled as a human being ; but in order to its living and growing 
in this world, it needs much attention and nourishment. So as to the new 
born child of grace — it is one of God's children just as certainly the moment 
after its spiritual birth, as at a later date, and if it dies the next moment, 
will be removed to paradise ; but if it remains in this evil world, it needs 
much to preserve life, and increase its stature, until it shall reach the stature 
of the perfect man in Christ Jesus. 



36 

he had first delivered out of the land of Egypt, but after- 
wards destroyed because of their unbelief, adding: " But ye, 
beloved, building up yourselves in your most holy faith, 
praying in the Holy Ghost, keep yourselves in the love of 
God, looking for the mercy of our Lord Jesus Christ unto 
eternal life," and concludes, "now unto him that is able to 
keep you from falling," &c. St. Paul in his sixth chapter 
of the epistle to the Hebrews, warns against such a deplora- 
ble loss of faith, by saying, "that it is impossible for those 
who were once enlightened, and have tasted of the heavenly 
gift, and were partakers of the Holy Ghost, and have tasted of 
the good word of God, and the powers of the world to come, 
if they shall fall away, to renew them again unto repent- 
ance; seeing they crucify to themselves the Son of God 
afresh, and put him to an open shame." He afterwards 
adds: "but beloved we are persuaded better things of you, 
and things which accompany salvation, though we thus 
speak. And we desire that every one of you do show the 
same diligence to the full assurance of hope unto the end, 
that ye be not slothful, but followers of them who through 
faith and patience inherit the promises." Again, in the 
eleventh chapter: "Let us, beloved, hold fast the profession 
of our faith without wavering, for he is faithful that prom- 
ised." — "for if we sin wilfully after we have come to the 
knowledge of the truth, there remaineth no more sacrifice 
for sins." He speaks of " those who have trodden under 
foot the Son of God, and have counted the blood of the 
covenant wherewith they were sanctified an unholy thing, 
and done despite to the Spirit of grace." And again: "Now 
the just shall live by faith, but if any man draw back my 
soul shall have no pleasure in him. But we are not of 
them who draw back unto perdition, but of them that 
believe to the saving of the soul." Now, without entering 
into the controversies which have arisen between pious and 
learned men, as to the precise meaning and application of 




these passages, yet as they are acknowledged to be a part of 
God's word, they must be divided and applied to the best of 
our knowledge. By general consent they were designed for 
God's saints, and were intended to be used with reference to 
the preservation of them in that happy state, into w^hich 
they entered by faith. They show what the apostle Peter 
meant when he said in his second epistle to "those who had 
obtained like precious faith with us, through the righteous- 
ness of God and our Saviour Jesus Christ." " Beside all this, 
giving all diligence, add to your faith, virtue, (that is, 
courage in professing the faith), and to virtue, knowledge, 
(that is, of God's word), and to knowledge, temperance, and 
to temperance, patience, and to patience, brotherly kind- 
ness," <fcc., " for if these things be in you and abound, they 
make you that you be neither barren nor unfiuitful in the 
knowledge of our Lord Jesus Christ; but he that lacketh 
these things is blind, and cannot see afar off, and hath for- 
gotten that he was purged from his old sins. Wherefore, 
the rather, brethren, give diligence to make your calling and 
election sure ; for if ye do these things, ye shall never fall ; 
for so an entrance shall be administered abundantly into the 
everlasting kingdom of our Lord and Saviour Jesus Christ. 
Wherefore, I will not be negligent to put you always in 
remembrance of these things, though ye know them and be 
established in the present truth." Such were the warnings 
delivered to those who had " obtained like precious faith," 
and " were established in the present truth." And such 
warnings have always been delivered by God's ministers, to 
the most faithful, as the means appointed to preserve their 
fidelity, and that " being faithful unto death, they might 
receive the crown of life." Although there be many pious 
and excellent divines who believe that in point of fact, those 
who are once truly justified and born anew of God's Spirit, 
never forfeit their adoption, or lose the image of God from 
their souls, yet I believe nearly all admit the possibility of 



38 

these things, and therefore, use the passages quoted above, 
as divine warnings, by which the justified are preserved, and 
are thus, "kept by the power of God unto salvation." It is 
by such warnings, by sacraments, by all the means of grace, 
by all the good works appointed, that he who began the 
good work in the soul, carries it on, until it is safely landed 
in heaven, where even the possibility of' falling cannot be 
supposed to enter. * 

DOCTRINE OF THE CHURCH ON THIS SUBJECT, 

Let us now enquire into the sense of the Church on the 
necessity of holding fast that hope and life, which we have 
obtained so surely by faith, that if we die the next moment, 
we shall be saved. 

In the baptismal services she teaches us to pray, " increase 
this knowledge and confirm this faith in us evermore" — 

* I am aware that the above extracts, as well as the passages of scrip- 
ture already quoted, will bring before the mind a disputed point which I am 
not accustomed to discuss — will suggest the question, whether God will ever 
revoke his forgiveness and justification, so that any who have been justi- 
fied and made meet for heaven, if thus dying, may live to forfeit the same. 
Our homilies though often using language similar to that in the 17th article 
on election, certainly do seem to recognize the fact of the possibility, and 
the fact of a total apostacy from the faith, and loss of salvation, in the case 
of some who are in a state of salvation. It may be asked how these seem- 
ingly contradictory expressions and views can be reconciled. I know of no 
other way than by supposing that the framers of the articles and the homi- 
lies, held that those who are finally saved, and those only, come under the 
denomination of the elect or chosen unto eternal life, although there were 
others who did once so embrace the faith with penitent hearts, that if they 
had died in that state, they would have been admitted into heaven, but liv- 
ing and apostatizing, they forfeited their inheritance. It may perhaps, be 
said by those holding such a view, that this does not interfere with the doc- 
trine of a special election of a certain portion who will never fall. Should 
it be replied that this would argue unkindness in God, in permitting such ta 
continue in this life to the jeopardy and loss of their souls, whom he might 
have taken away by death, when in a state of salvation, it might be an- 
swered, that the same complaint may be made against God, for permitting 
little children to grow up to be men to the peril of their souls, and the cer- 
tain loss of millions, when he might have saved them all by an early death. 
If God must, in order to meet our views of what is just and merciful, take 
away all children at that period, when we believe they will be saved through 
Christ forever, then of course there would soon be an end of the human 
race, or rather it would have terminated long since. The only answer i& 
all such questions is, " Who art thou that repliest against God ?" 



39 

after thanking God for " calling us to this knowledge and 
failh." Even after the baptism of the adult who has come 
truly repenting, and been made the child of God by failh, 
he is signed with the sign of the cross, "in token that here- 
after he shall not be ashamed to confess the faith of Christ 
crucified; but manfully fight under his banner, against sin, 
the world and the devil, and to continue Christ's faithful 
soldier and servant unto his life's end." Again: "give thy 
Holy Spirit to these persons, that being now born again, and 
made heirs of everlasting salvation, through our Lord Jesus 
Christ, they may continue thy servants, and attain thy 
promises through the same Lord Jesus Christ thy Son." In 
the confirmation service, where the recipients are admit- 
ted, on the condition of their having the faith and repent- 
ance of the gospel, after thanking God for the forgiveness 
of all their sins, the bishop prays that " they may continue 
thine forever;" "that in the end they may obtain everlast- 
ing life;" "that they may be preserved in body and soul, 
through our Lord and Saviour Jesus Christ." In the com- 
munion service, after thanking God for assuring us, in the 
Lord's supper, of his favor and goodness towards us, we aie 
made to pray for grace, " that we may continue in that holy 
fellowship, and do all such good works as he has prepared 
for us to walk in." In the homily on falling fiom God, it is 
thus written: "For as God showed to all them that truly 
believe his gospel, his face of mercy in Christ Jesus, which 
doth so lighten their hearts, that they (if they behold it as 
they ought to do), be transformed into his image, be made 
partakers of his heavenly light and of his Holy Spirit, and 
be fashioned to him in all goodness requisite to the children 
of God ; so, if they, after, do neglect the same, if they be 
unthankful to him, if they order not themselves according to 
his example and doctrine, and to the setting forth of his 
glory, he will tak« away from them his kingdom, his holy 
word whereby he should reign in them, because they bring 



40 

not forth the fruit that he looked for." In the homily on 
the resurrection also, we have these words: " these things, 
I say, well considered, let us now, in the rest of our life, 
declare our faith that we have in this most fruitful article, 
by forming ourselves thereunto, in rising daily from sin to 
righteousness and holiness of life. For what shall it avail 
us, saith St. Peter^ to be escaped from the Jilthiness of the 
world, through the knowledge of the Lord and Saviour 
Jesus Christ, if we be entangled again therewith, and be 
overcome again ? Certainly it had been better, saith he, 
never to have known the way of righteousness, than after 
it is known and received, to turn back again from the holy 
commandment of God given unto us. For so shall the 
proverb have place in us, where it is said, * The dog hath 
returned to his own vomit again, and the sow that ivas 
washed to her wallowing again.^ What a shame were it 
for us, being thus clearly and freely washed from our sin, to 
return to the filthiness thereof again! What a folly were it, 
thus endowed with righteousnesss to lose it again ! What a 
madness were it, to lose the inheritance that we be now set 
in, for the vile and transitory pleasures of sin." ** How can 
we find it in our hearts to show such extreme unkindness to 
Christ, which hath now so gently called us to mercy, and 
offered himself unto us, and be now entered within us." 

In the homily on the nativity, we have these words: 
^^ Happy are Me?/, saith the scripture, that continue to the 
end. Be faithful, seikh. God, unto death, and I will give 
thee the crown of life.^^ Again, he saith in another place: 
" he that putteth his hand to the plough, and looketh back, 
is not meet for the kingdom of God. Therefore, let us be 
steadfast, immovablcj abounding always in the work of the 
Lord. Let us receive Christ, not for a time, but forever: let 
us believe his word, not for a time, but forever: let us 
become his servants, not for a time, but forever ; in conside- 
ration that he hath redeemed and saved us, not for a time, 




41 

but forever, and will receive us into his heavenly kingdom, 
there to reign with him, not for a time, but forever,'^ 
It may now be asked for something more particular and 
full, as to the means appointed for carrying on this work in 
the hearts of those, who remain in this world of sin and in 
these bodies of death ? What are the means of preserving 
this union with Christ, holding fast to this blessing of adop- 
tion or justification? There is abundant provision in God's 
word for this purpose, so that our faith may be continually 
strengthening, and that thus, in the day of the Lord, to use the 
language of our Church, " it may be found laudable, gloii- 
ous and honorable to the increase of glory and endless felici- 
ty." It may be that God designs, by continuing us on earth, 
and exposing our faith to severe trials, to prepare us for 
greater glory in heaven, beside making us instruments of 
good to others here below. As to the means of preserving 
and strengthening our faith and union with Christ, and of 
course continuing our justification, we have already said that 
the same means whereby we entered the happy state, must 
be still used. As the law was our school-master, to bring us 
as penitent sinners to Christ, so must it be used to keep us 
in Christ. By its faithful study and application to our 
hearts, we must learn more and more of the desperate wick- 
edness thereof, and so of our great need of one "who ever 
liveth to make intercession for us." As by the gospel, we 
came to the knowledge of Christ and his salvation, so by its 
study, must we be more and more enlightened, to see the 
length, and depth, and height of the love of Christ. We 
must read the scriptures with prayer, that we may, on that 
heavenly food, grow up unto Christ. We must constantly 
pray for that Holy Spirit which at first enabled us to call 
Jesus Christ our Lord. There are means of grace for daily 
and hourly use, either in public or private. But there are 
also certain and special instruments of less frequent obser- 
vance, which God hath appointed, for the purpose of con- 
6 



finning and strengthening this our union with Christ, and 
thus insuring the continuance of God's favor. I mean the 
sacraments of the Church. Our Lord and his apostles often 
connect with faith, as necessary to salvation, a public confes- 
sion, with our mouths, of that which we must first believe 
with our hearts. This public confession, doubtless, em- 
braces every mode of declaring openly to our fellow- beings 
our faith in Christ, so that it may be seen that we are neither 
ashamed nor afraid to confess him. Such confession is not 
only necessary to confirm the faith of others, but greatly helps 
to strengthen our own, especially when we do it in the obser- 
vance of ordinances appointed by Christ himself, and which 
he uses as seals to the covenant made with his disciples. 
The sacrament of baptism was appointed to be used at once, 
and but once, by the convert to Christianity, as an unequivo- 
cal declaration to the whole world of his faith in Christ, and 
as an assurance and outw^ard seal on God^s part of that for- 
giveness, which his Spirit had already sealed in the heart of 
him who had believed in his Son. The same may be said 
of the Lord's supper, to be used not once only, but often 
through life. In both of them the two great doctrines of 
our religion are set forth in the most lively and impressive 
manner, by what the fathers and reformers called, "visible 
words," signs appointed by Christ himself. Those doctrines 
are the forgiveness of sins and purification of our hearts by 
the blood of Christ, applied through faith, by the Holy 
Ghost. In one of these sacraments, our article sa37s, " Faith 
is confirmed and grace increased by virtue of prayer unto 
God." In the other, the catechism says, that the benefits 
received thereby, are, '-The strengthening and refreshing of 
our souls by the body and blood of Christ, as our bodies are 
by the bread and wine." Not only by the first use, but also 
by the frequent recollection of our baptism, and by the 
devout observance of the Lord's supper, we are not only 
reminded and assured of God's great forgiveness when we 



43 

were first reconciled to him through his Son, but are also 
continually receiving forgiveness for our repeated transgres- 
sions, and fresh supplies of his Holy Spiiit to apply the blood 
of his Son to the cleansinsr of our hearts from the stains of 
those sins which we are ever committing, and for the keep- 
ing down of corruptions which are still struggling for the 
mastery. Remission of sins must never be considered as 
consisting of a few acts of God, performed on certain occa- 
sions, in connection with some acts and observances on our 
pait, but as something which is continually going on, even 
as our need is continual. We pray daily for forgiveness, 
and God daily grants it, as he does our daily bread, through 
whatever means and in whatever measure he pleases. To 
be justified is not merely once to have been forgiven and 
accepted, but to continue so to be, by the habitual exercise of 
faith on our part and by continual acts of pardoning grace 
on the part of God. As our sins are like a stream passing 
through our whole life, so God's justifying grace is as a per- 
petual and overflowing river of life to the soul. God causes 
it to flow into our souls through a thousand channels and 
through every moment of our lives. It is thus that faith 
becomes a habit of soul in us, and justification a state in 
which we live, neither of them entirely broken by the many 
sins which we commit, while we continue to hold fast to 
Christ. God deals with us indeed as children, and often 
corrects us for our sins with fatherly chastisements — for what 
son is he whom the Father chasteneth not — but still he is 
our Father and we his children, unless we utterly renounce 
him by forsaking his Son Jesus Christ. * 

* In Mcllvaine's Treatise on Justification, page 148, we have the follow- 
ing valuable note: 

It is well said by Augustine, that our justification consists in the perpetual 
remission of sin — not in a remission, once for all, at the first act of our faith, 
as if all future, as well as all past sins, were then remitted, but a remission 
perpetual as the ever-living intercession of Christ for us — not a justification 
that is interrupted, and must begin again with each new sin, any more than 
the intercession of the Great High Priest is intermitted, and begins again 



44 

But there is yet much in the way of exhortation to the 
justified believer as to his duty, not merely or chiefly for his 
own personal security and final salvation, but for other pur- 
poses also. Tliere is much said in scripture about the neces- 
sity of loorkSj not to our first acceptance, but to our contin- 
uance in God's favor and final salvation. We might indeed 
have classed the exercises of prayer, and reading God's 
word, and the right reception of the sacraments among them, 
for these are acts of man, as well as channels of grace from 
God. Man's body and soul must be employed in them. 
They are works now, just as the observance of ordinances 
and acts of worship were among the deeds of the law under 
the Jewish dispensation, by which, St. Paul says, no flesh 
could be justified. But as certain graces of the soul, the 
fruits of the Spirit, and certain acts proceeding from faith, are 

with each new sin, but a justification which keeps pace with the need of it, 
just so long as we continue the exercise of that faith which makes us con- 
stant members of Christ, and so makes us constant partakers of his interces- 
sion. The going up of the incense out of the golden censor of our High 
Priest in heaven for us, is just as perpetual as the abidiog in us of a living 
faith in his mediation. Two things always went together in the earthly 
sanctuary — the praying of the people vk^ithout in the court of the tabernacle, 
and the entering of the high priest within the veil, having the censer of the 
incense, and the blood of atonement, to stand before the mercy seat — he for 
the people, they in him. Thus are these two always united in the sanctuary 
on high, and the outer court of " the Israel of God" here on earth. A per- 
petual prayer ascends from the believer — all his faith is prayer, though not 
all his prayer faith. While he is thus outside the veil, though joined with 
his faith there be perpetual imperfection, it does not break his peace ; while 
the law is constantly laying charges against him, there is no condemnation ; 
he continues justified, because his faith extends beyond the veil, and keeps 
his poor name in " the Lamb's book of Life," and all the while, the Great 
High Priest is standing as St. John beheld him in vision, " at the altar be- 
fore the throne, having a golden censer," with " much incense," offering 
it " with the prayer of saints." So that when the law accuses the believer 
of sin, his answer is not I have been already justified in time past, but I am 
now for refuge clinging to the Cross of Christy who ever liveth to make interces- 
sion for me. Thus, nothing can separate a believer from the love of Christ, 
but the unbelief that would make him cease to be a believer. " If we walk 
in the light, the blood of Jesus Christ cleanseth us from all sin ; that is, it 
never ceases to cleanse the regenerate from the sins, which they never cease 
in some measure or other, to commit. And if there were not a perpetual 
remission of our sins ; or if the cleansing us from our sins by the blood of 
Christ, were not as perpetual as our commission of sin is, even the case of 
men regenerate, would be lamentable." — Jackson's Works, iii. 292. 



45 

in common speech and writing, denominated good works, 
we have preferred to speak of them thus. Although it is 
clearly declared that we cannot be saved by any w^orks of 
righteousness whJch we have done, still St. Paul says to 
Timothy : " TOis I will that thou affirm constantly, that they 
which have believed be careful to maintain good works, for 
these things are good and profitable unto men." And St. 
John says: "Blessed are the dead who die in the Lord, they 
Test from their labors and their works do follow them." For 
what purpose, then, are they enjoined and required? St. 
James says of some, that "faith wrought with their works, 
and by woiks their faith was made perfect." This he said of 
Abraham and Rahab, the former of whom was justified by 
faith and declared to be the friend of God forty years before 
he performed the good work, which, in a certain sense, per- 
fected his faith, just as a tree is perfected by bearing good 
fruit, the fruit being the surest proof of its goodness. There 
are three reasons we would mention for the performance of 
such good works and the practice of such virtues. 

1st. That we ourselves may be assured of the genuine- 
ness of out faith by the fruits of it, just as a tree is proved 
to be good, by the good fruit it bears, and the fountain 
proved to be sweet by the pure waters flowing from it. 

2ndly. That others may be assured of the excellency of 
our faith by beholding its fruits, and thus be led to glorify 
Ood as the Author of it and them. 

3rdly. That they may, by a reflex act, strengthen our 
faith, and thus contribute to the certainty of our salvation 
and to the degree of our happiness here and hereafter. 

As to the first. It is most important indeed to prevent de- 
ception, that we should have something beside the inward im- 
pression of our own minds, that we are God's childien. The 
Spirit witnesses with our spirit that we are God's children in 
naor« ways than by exciting hope and joy within us. It 
bids us look to the fruits of the Spirit in the dispositions 



46 

which it creates, and (he actions to which it leads. Tliough 
every one who truly believeth in Christ, is certainly born of 
God, yet it is asked, who is he that overcometh the world, 
but he that believeth that Jesus is the Son of God? Our 
overcoming the world, then, is the proof that we have the 
true faith. It is written also, '' he that doeth righteousness is 
righteous." If any man love me, saith our Lord, he will 
keep my sayings. A good tree bringeth forth good fruit; 
and thus is known by its fruit. A nipping frost may destroy 
the fruit of a season, or a rude and violent blast may shake 
it from the branches, or something may injure its quality in 
a degree. So with the christian; he may be prevented from 
some acts of obedience for want of opportunity, or may fail 
in some things, but the good principle is in him, and will 
bring forth more or less of gooa fruit.* The vine is also 
used as a figure of the christian; and if its stock be good its 
branches, as a general rule, will bring forth good grapes; but 
it requires pruning and training to bring forth more abun- 
dantly. Christians, through neglect, do not bring forth 
as much fruit as they ought to do^ and, therefore, instead of 
having the full assurance of hope, they stand in doubt of 
themselves, and others stand in doubt of them. But by cul- 
tivating the graces of charity and forgiveness, and mortifying 
their members upon earth, they have a strong evidence of 
their faith. They feel and know that they are forgiven, 
because they are conscious of forgiveness in their hearts 
towards others. Feeling love towards others, they thus 
know that they have passed from death unto life. This is to 
them a blessed proof of it, not a procuring cause. It is 

* The principle of productiveness in a tree or vine is different from the 
branches or fruits thereof — the latter being the result of the former, and 
proof of the existence of the former. A young scion, however, of the best 
kind of fruit, and which in a few years might bear good fruit, may be cut 
down or broken off before it has an opportunity of so doing, or it may be 
removed to some distant land, and there transplanted and bear fruit, though 
the person rearing it may not see or enjoy the fruit. So also with the young 
child of grace who is grafted into Christ. 



4T 

most important indeed that we should have such a sure way 
of seltling so momentous a point; one so necessary to our 
peace, and in which we should otherwise be so liable to err.* 
The second reason why what are called good works 
should be performed by christians, is that they may have 
their effect upon others. God makes use of those whom he 
converts un(o Christ as instruments for the conversion of 
others. Wherefore they are called ihe light of the world 
and salt of (he earth, and directed, instead of hiding their 
light, to make it shine before men, who seeing their good 
works may glorify their Father in heaven; for God desires 
to be glorified in his saints, and admired in all them that 
believe. This of itself is a most important reason why good 
works should be required of christians, without making it 
necessary that they should go before our justification, and 
be in some measure, at least, the cause or instrument of 
effecting it. Let these be labors of love proceeding from 
faith- — acts of gratitude on our part both lowaids God and 
man. God only requires of us to love him, because he first 
loved us, — not love him first that he may love us in return 
as a debt of love due to us. He will always keep us in his 
debt by his preventing grace. These very good works of 
which we speak are all wrought in us by his grace. 
Although he loves those who love him, he loves them for 
his own work of love wrought in them, f 

* Homily on Contention. 

" For if thou forgive thy brother, being to thee a trespasser, then hast thou 
a sure sign and token that God will forgive thee, to v^^hom all men be debt- 
ors and trespassers." 

t Whoever would see the practical working and wretched consequences 
of the doctrine of justification by works, either in part or whole, must go to 
the Church of Rome. As some persons do many more good works than 
others, although those who do the lesser number may be saved, so the opi- 
nion soon sprung up, that some did more than was absolutely necessary or. 
required, and therefore, had some superfluous goodness which they could 
make over to such as were deficient of the needful amount — which works of 
supererogation were placed in the hands of the church for disposal, while 
those who had but few were continually seeking to increase their amount 
by unscriptural means, and some of the more scrupulous and fearful were 



48 

The third reason why good works, consisting of the graces 
or virtues of the soul and the exercise of them in outward 
action are required, is that God has so constituted us that all 
our faculties and affections of body and soul, and all our 
inward piinciples and outward habits, are improved and per- 
fected by exercise. Let any of our bodily organs, or mem- 
bers, or any of the powers of our minds be neglected and 
permitted to lie dormant within us, how do they suffer and 
fail of their object, even though at the first they were perfect 
in their nature, having every capacity for development and 
improvement. So it is with all the graces of the new man 
in Christ — the child of Grod by faith. They must be exer- 
cised on their appropriate objects in order that they may in 
this unfriendly world still ripen for heaven. If we are taken 
away at once, so soon as they are formed in the heart, and 
transferred to heaven, they will find blessed exercise in that 
holy place without all the effort that is necessary here. Es- 
pecially will the precious justifying faith af the gospel be 
strengthened by every good work, which it leads us to 
perform. No work is acceptable to God, except it is done in 
faith, by us as poor sinners redeemed by Christ and desiring 
to show our gratitude to him ; nevertheless by the principle 
of action and reaction, that faith is strengthened in us by 
every act which it performs. Every good work proceeding 
from faith makes us more humbly cleave unto Christ for 
salvation and abhor the thought of claiming any thing as a 
reward, except it be the reward of grace. In this view of 
the subject, also, good works are most important means of 
insuring our salvation, because they are means of increasing 
and strengthening all the graces of our new born souls, 
while we are in this world. Thus we need not hesitate to 
recommend them, without fearing in the least to encroach on 

even in fear of death, lest they should not have reached the demands of 
God, but have some last farthing to pay, which will require purgatorial 
torments as an atonement. 



49 

the glorious docdine of justification by faith only. Nay, 
we are well assured that those who in the humility of faith, 
most abound in all good works, and in the diligent use of 
all the means of grace, are the very persons who most abhor 
the thought of salvation in any other wa)^. They feel that 
they are God's workmanship, created anew in Christ Jesus 
unto good works, which they are endeavoring to perform on 
earth, while they remain here, just as those who have been 
taken up into heaven are performing them there, not to pur- 
chase redemption, but as acts of love and as a part of their 
happiness. 

The scriptural view here taken of the requirement, object, 
and relative position of good works, is full}^ substantiated in 
the standards of our Church. Thus in the 12th article it is 
written, "albeit that good works which are the fruits of faith, 
and follow after justification, cannot put away our sins, and 
endure the severity of God's judgment; yet are they pleas- 
ing and acceptable to God in Christ, and do spring out 
necessarily of a true and lively faith; insomuch that by 
them a livelj?^ faith may be as evidently known, as a tree 
discerned by the fruit." I need not say that in all the 
prayers and offices of our Church, such is the position in 
which good works are placed in relation to faith, as being 
those things " which God has prepared for us to walk in," 
after we become his ''children by faith in Christ." What- 
ever means we may use in obedience to God's command 
whereby to become his children, still according to the 13th 
article, " works done before the grace of Christ and the inspi- 
ration of his Spirit, are not pleasant to God, forasmuch as 
they spring not of faith in Jesus Christ; neither do they 
make men meet to receive grace, or (as the school authors 
say), deserve grace of congruity; yea rather, for that they 
are not done, as God hath willed and commanded them to 
be done, we doubt not but they have the nature of sin." 

Our homilies on faith and good works enlarge upon and 

T 



50 

sustain the principles set forlli in the articles quoted above, 
declaring that nothing but a lively faith can bring forth good 
works, and that it necessarily does bring thera forth. But 
then quoting from St. Chrysostom, one of them says, that it 
is to good works as the life of man to the nourishment of 
that life. " For as men, that be very men indeed, first have 
life, and after be nourished; so must our faith in Christ go 
before, and after be nourished with good works. And life 
may be without nourishment, but nourishment cannot be 
without life. A man must needs be nourished by good 
works, but first he must have faith. He that doelh good 
deeds, yet without faith he hath no life." In the homily on 
fasting, St. Augustine is quoted as saying, "good works 
then bring not forth grace, but are brought forth by grace. 
The wheel, saith he, turnelh round, not to the end that it 
may be made round, but because it is first made round. 
So, no man doeth good works, to receive grace by his good 
works; but because he hath first received grace, therefore, 
consequently he doeth good works." And in another place 
he says, "good works go not before in him which shall after- 
wards be justified, but good works do follow after when a 
man is first justified. St. Paul therefore teacheth that we 
must do good works for divers respects. 1st. To show our- 
selves obedient children to our heavenly Father, who hath 
ordained thera that we should walk in them. 2ndly. For 
that they are good declarations and testimonies of our justi- 
fication. 3dly. That others, seeing our good works, may the 
rather by them be stirred up and encited to glorify our Fath- 
er which is in heaven. Let us not, therefore, be slack to do 
good works, seeing it is the will of God that we should 
walk in them, assuring ourselves, that at the last day every 
man shall receive of God for his labor done in true faith, a 
greater reward than his works have deserved." In the hom- 
ily on alms deeds, we have the same doctrine declared. 
"Amongst the manifold duties which Almighty God re- 



51 

quireth of his faithful servants, the true christians, by the 
which he would that his name be glorified, and the certainty 
of their vocation declared, there is none that is either more 
acceptable to him or profitable to them, than are the works 
of mercy and piety shewed unto the poor, which be afllicted 
with any kind of misery." And for this cause doth the 
Almighty God say unto Moses '^^e land wherein ye dwell 
shall never be without poor merij because he would have 
continual trial of his people, whether they loved him or no, 
that in shewing themselves obedient unto his will, they 
might certainly assure themselves of his love and favor 
towards them." It then adduces a number of these promi- 
ses of God to the charitable which seem to ascribe remission 
of sin to their alms giving, but adds "ye shall understand, 
dearly beloved, that neither those places of scripture before 
alleged, neither the doctrine of the blessed martyr Cyprian, 
neither any other godly and learned men, when they are ex- 
tolling the dignity, fruit, and eflfect of virtuous and liberal 
alms, do say that it washelh away sins, and bringeth us to 
the favor of God, do mean that our works and charitable 
deeds, is the original cause of our acception before God, or 
for the dignity or worthiness thereof, our sins may be washed 
away, and we purged and cleansed of all the spots of our 
iniquity ; for that were indeed to deface Christ, and to de- 
prive him of his glory." 

The homily against the fear of death, also sets forth one 
of the reasons why God continues his children for a time in this 
world — viz: that they may live unto the Lord — "Even like 
as St. Martin said. Good Lord if I be necessary for thy peo- 
ple to do good unto them, I will refuse no labor; but else, 
for mine own sake, I beseech thee to take away my soul." 
" Therefore let us diligently foresee that our faith and hope 
which we have conceived in Almighty God, and in our Sa- 
viour Christ, wax not faint, nor the love which we bear to our 
brother wax not cold; but let us study daily and diligently 



52 

to shew ourselves to be the true honorers of God, by keeping 
his commandments, by doing of good deeds, unto our needy 
neighbors," &>c. But throughout the homilies we are 
warned that if we do any thing under the expectation that 
it will promote our salvation, except foi ihe merits of Christ, 
it is abomination before God. "Such a fast as that is so far 
from pleasing to God, that it refuseth his mercy and is alto- 
gether derogatory to Christ's death." *'Now because the 
Pharisee directeth his works to an evil end, seeking by them 
justification, which is the proper work of God, without our 
merits, his fasting twice in the week and all his other works, 
though they were never so many and seemed to the world 
never so holy and good^ yet in very deed before God they 
were altogether evil and abominable." See the homily on 
fasting. 

CONCLUSION. 

I have dwelt so long on the three great portions into which 
the human family must be divided, viz: those who are 
below the age of discretion, the justified and the condemned 
who are above it, and said so much as to the manner in 
which God's word is to be meted out to them, that I can 
only briefly and generally allude to the use which is to be 
made of scripture, in its wonderful adaptation to all the 
varieties of the human character, and to all the circum- 
stances of man. Its many and precious promises, its many 
and nwful threatenings, must all be faithfully applied by the 
minister of God. All its moral precepts, all the holy duties 
it inculcates, all the social affections it enjoins, and relative 
obligations it imposes, must receive their due attention. The 
proverbs of Solomon must not be laid aside to make way for 
the sublime doctrines of St. Paul. Because life and immor- 
tality are brought to light by the gospel, as though scarce 
revealed to the Jew amidst his temporal promises, we must 
not forget that godliness has the promise of the life that now 



53 

is, as well as that which is to come, nor neglect to urge every 
duty and every virtue, as promotive of our present happiness 
and welfare, though ever reminding our hearers that except 
they be done with a view to heaven and from the love of 
God, they may have their reward, but it will not be the 
righteous man's reward. We must not fail to observe in 
what a variety of lights the same blessed truths and pure 
precepts are presented to us, throughout the wide range of 
scripture, in order to delight as well as edify us the more, 
and should remember that if any man undertake to speak, 
he must speak not merely as to doctrine, but as to manner, 
as the oracles of God. We cannot improve upon the man- 
ner any more than upon the matter of the Holy Ghost. We 
must, as pieachers, no more take from the word of God, by 
confining ourselves to certain parts, than we must add to it. 
Our Church requires us to read abundantly from the whole 
of it, and we should in like manner, preach from the whole, 
enriching our sermons not only with the words of the Holy 
Ghost, but with all the facts, and precepts, and parables of 
scripture. Because some of the doctrines and command- 
ments are manifestly more important than others, and should, 
therefore, be more emphatically pressed upon our hearers, it 
does not follow that any are to be neglected. Because it is 
written of St. Paul, as though it embraced all he said, "that 
he preached Christ," unto the people; although he felt clear 
from the blood of all men, when he had urged upon them, 
*^ repentance towards God and faith towards our Lord Jesus 
Christ;" although he resolved, "to know nothing among 
men but Jesus Christ and him crucified," yet we must let 
him explain his own meaning. Let his epistles, those 
inspired sermons, shew what he meant by preaching the 
gospel. What variety, what comprehensiveness, what abun- 
dant illustration from the Old Testament, what powerful 
appeals to reason, what addresses to all description of persons, 
what warnings to the sinner, what encouragements to saints, 



54 

what a clustering of moral precepts, do we find in all bis 
epistles, making them the most perfect models of pulpit dis- 
courses. While, therefore, we ground all our discourses on 
the same foundation with his, namely, the justification of 
sinners by the righteousness of Christ, received through 
faith, let us be sure and build upon that foundation the same 
superstructure of good works, which is seen so prominent, 
so beautiful in all his writings. While, with him, we call 
upon all men to repent and believe in Christ, as their only 
hope, and as a sure hope of acceptance with God, let us ex- 
hort all such as have believed, to make their calling and elec- 
tion sure, by adding to their faith all the fruits of the Spirit, 
and using all the means of grace most diligently, that so, 
they may never fall, but be of those who believe to the sav- 
ing of their souls. Let us follow him as our pattern also, 
in the remarkable variety of his illustrations, drawn from all 
the scriptures of God. To select only one or two points of 
doctrine, and one or two modes of address from the sacred 
preachers, no matter how all important, and to dwell almost 
exclusively, or with undue emphasis on them, is not rightly 
to divide the word of truth. No matter how ably or elo- 
quently we may present them, and though God may bless 
such portion of his word, still it is not doing justice to the 
whole or to our hearers. The deficiency will be felt and 
seen. Though sinners may be awakened, saints will not be 
perfected. If good works be not urged, they will, in a great 
measure, be neglected, and if loss of the soul be not the 
result, still God will not be glorified as he should be, we 
shall not be as holy and happy as we might be on earth, 
and even the joy of heaven may not be as full as it 
might be. 

I have thus, my dear brethren, in much bodily infirmity, 
and able to do nought else, and scarcely this, most impefect- 
ly set forth for our common benefit the result of my thoughts 
and reading as to the duty enjoined by the text, enforcing 



55 

the same by some authorities, on which, next to God's word, 
I rely for your favorable reception of this charge. 

That you are already accustomed thus to preach the truth 
as it is in Jesus, I doubt not; I only write to stir up your 
minds, by way of remembrance, lest in this day of tempta- 
tion, it be with any of you, even though only in a slight 
degree, as with some of old, who "having begun in the 
Spirit, seemed as if they would now seek to be made perfect 
by the flesh." That God's blessing may rest on your labors 
more and more, is the prayer of your friend and brother in 
Christ. WILLIAM MEADE. 



APPENDIX ON 

BAPTISMAL JUSTIFICATION 



There are those not only in the Romish church, but even 
among- protestants, who object to the view maintained in the 
foregoing pages, and maintain, that instead of justification 
occurring at the time of the exercise of faith in Christ by a 
repenting sinner, and through its instrumentahty, it takes 
place at the time and by the instrumentality of baptism, and 
not before, or after — that the promise of remission of sins 
belongs to us at that time, and in that act only, though not 
WMthout the concurrence of faith in the adult — and ihat there 
is no scriptural warrant for our acceptance, justification and 
salvation, without baptism, because Christ has said that he 
who believeth and is baptized shall be saved, and that we 
must be born of water, as well as of the Spirit. There are 
others who confine baptismal justification to the case of 
infants. To uS; there appear to be insuperable difficulties 
in either case. If adults capable of exercising faith are so 
frequently said, in the New Testament, to be justified by 
faith, to be forgiven when they believe, to become the 
children of God by faith in Christ, it is strange when such 
kind notices are taken of children, that it should never have 
been expressly said that they are justified at their baptism, 
and that the children of the Jews before them were justified 
at their circumcision. If such be the doctrine of our Church 
also, is it not strange that in the article on baptism, which 
sets forth its designs and benefits, after speaking of its being 
a means, by virtue of prayer, of increasing the grace and 
confirming the faith of the adult, it should only add that the 



57 

^'bapiisin of children is in any wise to be retained in the 
church as most agreeable to the institution of Christ?" 
What an opportunity was there lost for declaring that child- 
ren were justified at their baptism? Again, when, in the 
article on justification, it is expressly declared that we are 
justified "only for the merit of our Lord Jesus Christ by 
faith," and again, "that we are justified by faith only," 
how could the framers have omitted to make an exception 
in the case of infants, and say, that they, unable to exercise 
faith, were justified for the merits of Christ by baptism, and 
by baptism only, lest they should even seem to exclude 
them, if they die before they can have faith, from the hope 
of the justified? It would be well, also, to consider the 
position in which our Church would be placed, if this doc- 
trine of baptismal justification of infants be maintained. At 
the time the article was drawn up, there were so few uubap- 
tized adults, almost all having been baptized in infancy, 
that no oflftce for adult baptism was then prepared, nor for a 
long time afterward; and yet, on this theory^ though almost 
all had been justified at their baptism in infancy, and scarce 
any were left to be justified by faith, not only is there an 
article on justification by faith only, without the least men- 
tion of the case of the overwhelming number of infants 
otherwise and already justified, but our homilies and all the 
writings of the reformers are full of the doctrine of justifica- 
tion by faith only: so that it was then, and ever has been, 
considered by Romanists and protestants as the great distin- 
guishing doctrine of the Reformation. Strange, indeed, that 
this should be so, if only a few, very few individuals here 
and there, could be found who needed the benefit of this 
doctrine, because their baptism had been neglected, or they 
were converts from paganism. Verily, this would be an 
illustration of the fable, " montes parturiunt," etc. 

And now as to those who maintain, in opposition to the 

doctrine of justification by faith only, and at the time the 

8 



58 

penitent believer first embraces Christ as his Saviour, and 
assert that such honor belongs to the time and act of bap- 
tism, though faith must accompany, they will find it as difii- 
culi to settle their difference with St. James as with St. 
Paul, who are thought by some to vary in their statements. 
St. James certainly connects the word justification with 
something else than circumcision, or baptism; declaring that 
Abraham and Rahab were justified by works, which works 
were specified, and were quite diflferent, both as to their 
character and the time of their performance, from the sacra- 
ment of circumcision. Abraham, according to St. James, 
and St. Paul, and the Old Testament, had been justified by 
faith forty years, and been circumcised sixteen years, before 
his oflfering of Isaac, by which work St. James says he was 
also justified. Now, if St. James is to be quoted against the 
doctrine of one justification by faith only, h<5 still cannot be 
quoted in favor of justification in baptism only, for he is 
speaking of other works, and might, with more plausibility, 
be quoted in favor of the doctrine of various and successive 
justifications, or progressive justification. I need not here 
stop to say, that all sound commentators have found no difli- 
culty in reconciling the apparent contradiction between the 
tw^o apostles. St. James certainly does not appear to object 
to St. Paul's doctrine, or language, but sustains both, using 
his very language in one sentence, and saying, that "Abra- 
ham believed God, and it was imputed to him for righteous- 
ness, and he was called the friend of God." He was only 
protesting against the corruption of it, and the substitution of 
a dead faith for that living faith by which Abraham was jus- 
tified, and by which he performed acts that in a certain sense 
justified. him: that is, by proving to himself and others that 
he was justified, and by which his own faith was strength- 
ened, as every inward principle is strengthened by exercise 
and action. Thus "faith wrought with his works, and by 
works was faith made perfect." He proved by his obedience 



69 

to God in relation to his son Isaac, that his was still a strong, 
untloubting faith, and that even though he should slay that 
son, God was still faithful, and would bring to pass what he 
had promised. 

But there are those who would not use the term justifica- 
tion as due to baptism, whether in relation to infants or 
adults, and yet will say we have no scriptural warrant for 
our justification and salvation, except we be baptized; thus 
giving encouragement to the doctrine of baptismal justifica- 
tion. In all ages there have been some disposed to such 
extreme views, and who think that the strong language of 
our Lord and the apostles seems to require it, — that we have 
no right to make exceptions where the scripture does not. 

Before considering whether scripture compared with scrip- 
ture, and lightly understood, does not justify such excep- 
tions, and require the same, lest we cast dishonor on God, 
I would remark; that the charge, if just, falls heavily on 
our own Church; for notwithstanding all the strong expres- 
sions in scripture as to the sacraments, and of baptism espe- 
cially, she undertakes to say in our catechism that they are 
only "generally necessary to salvation,'^ in opposition to the 
church of Rome, which declares that " they are absolutely 
necessar3\" In the service for adult baptism also, after 
quoting the words of our Lord, "except a man be born of 
water and of the Spirit he cannot see the kingdom of God,'' 
she immediately adds, "whereby ye may perceive the great 
necessity of this sacrament where it may he had.^^ In ven- 
turing, therefore, to make the same comment on such scrip- 
tures, we do not show ourselves undutiful sons of the 
Church, either of this day, or of the days preceding the 
ages of thick darkness and deep corruption. Nothing is 
more common among the fathers of the first ages, than the 
acknowledgment that there were many exceptions to the 
general rule, — that, indeed, nothing but the wilful contempt 
of baptism could leave us without excuse. It was the uni- 



60 

versal sentiment, that in relation to martyrs who were exe- 
cuted before they could be baptized, that they were baptized 
in their own blood, which was accepted of God in place of 
the baptism of water. Now, although there is nothing in 
scripture to justify the substitution of our blood for the water 
of baptism, or of our blood for the wine of the Lord's sup- 
per, and though we think it would have been far better sim- 
ply to say, that their faith and desire to comply with all 
God's commandments were accepted of them, yet we cer- 
tainly admire and vindicate the principle which led to the 
use of such language. In relation to the Lord's supper, our 
Church acts on the same principle in declaring, that when 
unable to obtain the symbols from the minister of God, the 
exercise of faith on our sick bed makes us as really partakers 
of the body and blood of Christ as though we had received 
the bread and wine. And now, as to the assertion that we 
have no scriptural warrant for our salvation except we be 
baptized, those who make it, or entertain the opinion, would 
do well to remember, that if we have no scriptural warrant 
for the salvation of any who die unbaptized, then we have 
no wairant at all, for we dare not trust to reason or natural 
religion on this subject. God's will and promises, as seen 
in his w^ord, and there only, are to be relied on. But then 
God designs that we should exercise our reason in studying 
his word and finding out the various ways in which he 
makes known his mind to us, and delivers his precious pro- 
raises. We are bound to receive his assurance in whatever 
manner he is pleased to give it. Some things are spoken in 
so many express words, so that none can misunderstand 
them, there being no other words which ever seem to be at 
variance. Other things may be fairly inferred from the re- 
cord of his acts and from the analogy of faith. The very 
baptism of children, — the participation of the Lord's supper 
by females, — the christian Sabbath, — are rather to be infer- 
red from acts and previous dispensations, not being enjoined 



61 

in so many words; and yet none of us doubt the sciiptural 
warrant we have for them. Our Church, though not plead- 
ing the positive command of Christ to baptize infants, but 
saying that "it is in any wise to be retained as most agreea- 
ble to the institution of Christ," yet says we must bring 
them "nothing doubting but that he favorably alloweth this 
charitable work." Whatever, therefore, may be plainly in- 
ferred from sciipture, and from God's dealings with his peo- 
ple recorded therein, has the warrant of scripture. We may 
believe too little, by requiring that God shall speak to us in 
the precise way w^e prefer, and not that which he chooses. 
He means to exercise our faith as w^ell as our reason. If 
God has sometimes connected baptism with the forgiveness 
of sins in such a way as to bind it upon us as a duty, and if 
there be a scriptural warrant to those who believe and are 
baptized, we should examine the scripture and see if a war- 
rant for the salvation of some who are not baptized is not to 
found therein, — whether he who has given the rule has not 
made exceptions, and whether such exceptions are not so 
manifestly implied, that we cannot affirm of penitent be- 
lievers dying unbaptized that they have no scriptural warrant 
for their hope. This method of interpreting scripture is, I 
believe, universally admitted amongst its best commentators. 
Our scriptural warrant for salvation, we conceive, must be in 
proportion as we possess those graces most approved of God, 
and to which his promises are most clearly and emphat- 
ically made. In view of this, when w^e so often find that 
salvation is promised most undoubtedly to the penitent 
believer without mentiori of anything else save his faith, 
and when this must have preceded everything else, — 
when we remember how many circumstances may occur 
to prevent baptism — how many true believers have died 
without it — how the last act of our Lord was to assure a 
dying but unbaptized penitent of his forgiveness — how 
many children die unbaptized without any fault of their 



62 

own, and many too, without the fault of parents, but of 
necessity — when we remember how many adults and infanta 
died in the wilderness without the corresponding sacrament 
under the Old Testament, and without rebuke on the part 
of God — have we no scriptural warrant for believing that 
any such can be saved, no matter how clearly God declares 
his love to children, saying, "of such is the kingdom of 
heaven," no matter how^ plainly he promises his kingdom to 
such adults as have the graces of the inner man, to which 
God's blessings are assured j then must we say that we have 
no scriptural warrant for many other precious privileges. If 
any say, as is said by some, that this is a more tangible, 
perceptible rule by which to decide on our justification, than 
that of inward consciousness — that this is a fact, not a feel- 
ing, by which it may be determined whether our sins be 
forgiven, — let them remember that in oider to baptism being 
a justifying ordinance to us, we must partake of it worthily; 
that is, with faith and penitence; so that we cannot get rid 
of the supposed difficulty, for we must determine for our- 
selves whether we have the right inward consciousness of 
faith before we can be justified in baptism. This rule, 
however, would soon be dispensed with, and we should 
come to the conclusion that baptism being so absolutely 
necessary to salvation, not merely infants, but also the adult 
had better be baptized at any rate for fear of sudden death, 
no matter how feeble his faith. Nay, the rule would soon- 
be as in the Romish church^ — not if thou believest with all 
thine heart — but only, if there be not positive infidelity, 
then, thou mayest be baptized. 

Let me add, that the experience of the most truly pious 
christians agrees with the view I have presented. When 
they, under the teaching of God's word and Spirit, have 
obtained this precious faith, they, for the most part, feel that 
their sins are forgiven — their peace made with God through 
Christ; then, if not before baptized, they ask for chiistiars 



63 

baptism, now as of old, as an act of obedience and duly, as 
a public declaration of their faith, and also, as a scriptural 
warrant for their hope in Christ; not the first and only 
warrant, but another scriptural warrant to assure their hearts 
still more of his forgiveness. Abraham received the solemn 
assurance of his acceptance three times in twenty four years^ 
the third being accompanied by the seal of circumcision. 
But had he no divine assurance until then, that he was the 
friend of God? The Jews received assurance of God's 
covenanting love in Egypt, when they were baptized in the 
Red Sea, at Mount Sinai, and when they passed over 
Jordan. Now when God promises, and then, at various 
times and in various ways, renews his promises, shall we 
select one of those ways and times, and maintain that his 
first great promise is of no avail without this; especially 
when the subsequent promises are made only to confirm the 
first, and prepare us for the enjoyment of the promised 
blessing. God's oath to bless Abraham, after his act of 
obedience in oflfering up Isaac, was long after his acceptance 
of him on account of his faiih, and the renewal of the same 
on other occasions. It was not a justification which had 
just begun, having been postponed until this act; but only a 
renewal of it — a re-assurance with an oath, to "shew more 
abundantly to the heirs of promise," that what he had 
promised should be performed. So it is with baptism, the 
Lord's supper and all other religious observances, God's 
promises to which are only repetitions and oaths added to 
the assurances made to repentance and faith, which were 
sufficient for the time, had death removed the subjects 
thereof. 

This leads me to the repetition of a remark before made, 
that in my humble judgment, much of the error prevailing 
on this subject arises from not rightly dividing the word of 
Ood on the subject of the gifts of his Spirit, and the for- 
giveness of sins, between those exercises of the mind, and 



64 

means or grace, and works of faith, which from time to time 
lake place, and to which his promises are made. A casual, 
superficial reader of the scriptures, and of the writings of the 
fathers and reformers, might be excused for supposing that 
these writings seemed to be inconsistent with themselves, 
when, in speaking on these several means of grace, they 
used such strong and apparently exclusive language as to 
their individual efficacy, but ministers of religion ought not 
to need such excuse, but comparing scripture with scripture, 
and other writings with themselves, find out the true mean- 
ing and limitation of all such passages. * Now the scrip- 
tures speak of God as being reconciled to the human race 

*In proof of the necessity of adopting the same rule with all other 
writings, in order to find out their true meaning, which we use with scrip- 
ture when we "compare scripture with scripture" — I would refer the 
reader to what our homily on the Lord's Supper says of its efficacy, with 
what the homily on reading of scripture says of the power of God's word. 
In the former, it is said, the ancient Fathers " Avere not afraid to call this 
supper, some of them the salve of immortality, the healthful grace, 
and the conservatory to everlasting life." All these sayings it declares to be 
true, that is, if we are found " always holding fast and cleaving by faith 
to the rock, whence we may suck the sweetness of everlasting salvation; " 
thus will " God's mercies be sealed unto us, and the satisfaction by Christ 
towards us confirmed, and the remission of sin established " — ^but we must 
first " wash ourselves with the living waters of God's word " in order to 
these happy effects. If we now turn to the homily on reading scripture, 
the first in the book, we find the same things said of God's word — " for the 
scripture of God is the heavenly meat of our souls; the hearing and keep- 
ing of it maketh us blessed, sanctifieth us and maketh us holy ; it turneth 
our souls, it is a light lantern unto our feet ; it is a sure, steadfast and ever- 
lasting instrument of our salvation." Again, " the words of holy scripture 
be called words of everlasting life, for they be God's instrument ordained 
for the same purpose. They have povt^er to turn through God's promise 
and they be effectual through God's assistance, and being received into a 
faithful heart, they have even a heavenly spiritual working in them.^^ When, 
therefore, the sacraments are said to work invisibly in the hearts of the 
faithful, it is only what the Church says of the word read and heard, which 
word is set forth in an impressive manner in the sacraments, by which God 
repeats emphatically what he has spoken in the word. Thus our homily on 
the sacraments says, that " circumcision was a sacrament which -preached 
unto the outward senses the inward cutting away of the foreskin of the 
heart, and sealed and made sure in the hearts of the circumcised, the prom- 
ise of God touching the promised seed that they looked for." In the same 
homily it is said that absolution — that is, the declaration of God's word 
of his forgiveness to penitent believers — has the promise of forgiveness an- 
nexed to it, as well as the sacraments, only that it has no visible sign ex- 
pressly commanded to be used with it, as baptism and the Lord's supper 
have. 



65 

through the death of Christ, as promising forgiveness of 
sins, and the Holy Spirit to the children of the covenant 
through that death, as applying them to the penitent and 
believing as soon as they become so, as continuing them to 
prayer, to the reading of God's word with faith — to baptism, 
the Lord's supper, alms giving, forgiveness of injuries, and 
all good woiks, provided the spirit of faith is in them, since, 
without that, they are all lifeless and unacceptable before 
God. The life we live we must live by faith in the Son of 
God ; we must do all things heartily as unto the Lord, still 
feeling that we are unprofitable servants, and casting our- 
selves on the alone mercy of God through Christ. We find 
this same character pervading the writings of the fathers and 
reformers, who, although they sometimes in writing on one 
topic, seem to ascribe the gift of the Spirit and of forgive- 
ness altogether to it, yet fully explain themselves elsewhere, 
and shew that it is only one measure of the Spirit of which 
they are speaking. Thus, they speak of Christ's delivering 
himself to us, and bestowing forgiveness, first and chiefly, 
in dying for us — then in his word, then in baptism, then in 
the Lord's supper. However strongly they may speak of 
remission of sins, and the gift of the Spirit being bestowed 
in baptism and the Lord's supper, it is only as measures and 
renewals of the same previously given when we receive him 
by faith, or granted to children by reason of the promise 
made to the faithful and their seed, and by virtue of Christ's 
death. In like manner we find promises of the Spirit and 
of forgiveness of sins connected, as in scripture, with good 
works, as almsgiving, forgiveness of injuries, but always on 
the condition that the humble faith to which they were first 
given, is in active exercise in all these things, is the very life 
of them, and is still the instrument by which the soul keeps 
fast hold of the gift. The same may be said of our prayer 
book and homilies. Let any one read our baptismal oflSces, 

our communion service, our confirmation seiTice, our absolu- 
9 



66 

tion, and see how the gifts of the Spirit and forgiveness of 
sins, though in the first instance granted to faith, are renewed 
to them, if faith still be present and active. A measure of 
the Holy Spirit, is an expression borrowed from scripture, 
and often used in our prayers, shewing clearly the under- 
standing of our Church in regard to the subject. Although 
our souls are washed in the blood of Jesus, and our sins 
pardoned, when we first truly receive him by faith into 
penitent hearts, yet in baptism, the Lord's supper, whea 
hearing the word preached, or reading it with faith, or listen- 
ing to. the absolution pronounced with penitent hearts, our 
souls are again and again washed in his blood, and our sins 
pardoned. It is thus and thus only, we can understand 
how we are justified by faith only, and yet receive the 
promises made to all the acts of obedient faith required of 
us, if our lives are continued in these bodies of sin, and in 
this evil world. To say that we are justified in baptism, or 
in any other ordinance, except in this way, is to obscure 
and pervert the most precious doctrines of our faith.* 

There is one mode of representing and of recommending 
the doctrine of baptismal justification, concerning which we 
would yet make a few remarks. It is not a new one^ hav- 
ing been used by Waterland and others, though it has of late 
years been much resorted to in defence of the doctrine. It 
is as follows: acknowledging the necessity of faith in order 
to our justification^ and admitting the propriety of calling it 

*On this subject, the words of Bishop Burnet, who was very far from 
pushing the doctrine of justification by faith to an extreme, may well be 
adduced. " The doctrine of sacramental justification, is justly to be reck- 
oned among the most mischievous of the practical errors of the Church of 
Rome. Since, therefore, this is no where mentioned in all those large 
discourses that are in the New Testament concerning justification, we have 
just reason to reject it. Since, also, the natural consequence of this doc- 
trine is to make men rest contented in low and imperfect acts, when they 
can be so easily made, by a sacrament, we have just reason to detest it as 
one of the depths of Satan ; the tendency of it being to make those ordi- 
nances of the gospel, which were given us as means to raise and heighten 
our faith and repenitance, become engines to encourage sloth and impeni 
tence." Expositionof the 11th article. 



67 

the hand of the soul by which we receive forgiveness and 
justification from Christ, as our Saviour, it says, that baptism 
is the hand of Christ by which he delivers it to us, though 
we receive it by the hand of faith; and, therefore, baptism 
is essential to our justification, or that we are justified by, or 
in our baptism. There is something seemingly plausible in 
this, but nothing more, as a sh'ght examination will shew. 
The difficulties attending it, are many and insuperable. 
Besides having no scripture for its support, it interferes most 
seriously with the claims of other means ordained of God 
for granting the blessings of forgiveness to his believing and 
penitent children. If God must have a sacrament as his 
band to communicate his forgiveness and acceptance, and 
cannot directly by his iSpirit receive the application of faith 
and grant the blessing, recording the name in his book of 
remembrance, and sending an answer of peace to the soul 
by the Spirit and through the word of promise written in his 
scripture, do we not seriously interfere with the word as a 
medium of intercourse between us and heaven? When 
Abraham believed^ and became the friend of God, and was 
justified by the declaration of God, where was there any 
outward medium or hand of God for conveying the blessing 
unto him? The sacrament of circumcision was not admin- 
istered until twenty-four years afterwards. Was he only 
half justified or not justified at all during all that time, and 
was he not within the covenant during all that period? 
The apostle tells us that he was justified while in uncircum- 
cision, and by faith, just as we are justified by the same 
faith of our father Abraham. Again, if baptism be the 
hand by which God reaches down forgiveness to us, we 
must surely allow that the Lord's supper is another hand by 
which he does the same, for the promise of forgiveness is 
connected with that also. So when the minister reads the 
absolution, declaring and pronouncing to the people, being 
penitent, the absolution and remission of their sins, forgive- 



68 

ness is also theirs; and the same is true of the word preached 
from the pulpit or read fiom the desk, if heard with penitent 
believing hearts. So, also, is forgiveness connected with 
almsgiving and the forgiveness of injuries, if a right faith is 
active in the soul. So, also, with prayer, else why do we 
daily pray for forgiveness in the words our Lord himself 
taught us. Now in some of these means which God hath 
appointed, there is no material sign, no sacrament through 
which God conveys his Spirit and forgiveness, but only a 
direct invisible address of the soul to God, and a sure 
promise in his word that the soul shall be blessed. He, in 
whom is no variableness, now, as when on earth, hears the 
prayer of faith, and without the use of clay, or the hem of 
his garment, says, "according to thy faith be it unto thee, 
thy sins are forgiven, go in peace, sin no more;" and as they 
of old felt that they were healed and their sins forgiven, and 
went their way rejoicing, so is it now with those who come 
unto God by faith — " being justified by faith, they have peace 
with God through our Lord Jesus Christ." God has not 
bound himself to a sacrament in order to the dispensing of 
his blessings, nor will he permit man to do it, and the 
attempt will ever be fraught with mischief. The Romish 
church and some calling themselves prolestants, have carried 
out this theory so far as to make baptism even the necessary 
medium of saving faith; affirming, that our faith before bap- 
tism, is not faith — or is a mere dead faith until quickened by 
baptism, so do they maintain that we cannot, by faith, 
spiritually partake of the body and blood of Christ, except 
through the consecrated emblems. Not so does our protest- 
ant Church lead us to think of either sacrament. She con- 
siders them both as assurances, helps, renewals of something 
before possessed by faith — means of more grace, and of con- 
tinued forgiveness. We must regard them as se;ds to a cove- 
nant, or a title to an estate, whether in reference to adult 
believers, or the children of the Church by birth and inheri- 



69 

tance. When a contract is made between man and man 
touching earthly possessions, there is first an agreement in 
words and promises which binds all honorable men; then it 
is committed to writing for many obvious reasons; money is 
paid, the property is transferred, possession given, last of all 
a deed or title is made, and a seal put to the contract, to 
ensure the purchase against all claims, and to give legal pos- 
session, though in a court of equity they might not be abso- 
lutely necessary, long possession, and other proof that the 
property had been fairly obtained, being regarded as suffi- 
cient. A father often gives to his children valuable proper- 
ty; puts them in possession of it; they have and use it on 
the strength of the father's gift, and not until his death, per- 
haps, have they any thing else than his promise and the 
right of possession. In his will he gives them a legal title, 
which may secure them against all other claimants. And 
should we not regard God as our tender Father, who has 
graciously bestowed an inheritance upon us on account of 
his Son Jesus Christ, through faith in him, and assures us 
of it in his word, and then seeing the weakness of our faith, 
in answer to the prayer, " Lord we believe, help our unbe- 
lief," bids us receive yet further assurance through his sacra- 
ments, and thus have our faith increased and all our graces 
improved ? 

I shall only say, in conclusion, that the doctrine of God's 
tying his forgiving love to a sacrament, or making that the 
hand which he reaches out to communicate his first great act 
of forgiveness to the soul, is entirely contrary to the opinions 
of our leading reformers. They not only represent justifi- 
cation as the act of God in behalf of the believing penitent, 
and through his faith only, but they speak in the clearest 
manner of the virtue of Christ's death, being applied to 
infants before baptism, and when incapable of faith. Thus 
Philpot, one of the early reformers, says, that " infants 
ought to be baptized, because they are partakers of the 



70 

promise, by their purification in Christ ^^^ "for we judge the 
people of God as well by the liberal promise of God, as by 
the confessioQ of faith." "The gospel is more thaa bap- 
tism ; but children are received by the doctrine of the gospel, 
and not refused; what person, then, being of reason, may 
deny them baptism, which is a thing lesser than the gospel." 
Bishop Hooper says: "All sacraments appertain unto none 
but such as first receive the promise of God; that is, the 
remission of sin in Christ's blood." "The ungodly opinion 
which attributelh the salvation of man unto the receiving of 
an external sacrament, doth derogate the mercy of God, as 
though his Holy Spirit could not be carried into the penitent 
and sorrowful conscience, unless it rid always in a chariot or 
external sacrament." The right of the children of believers 
to baptism, he giounds on their acceptance by Christ, and 
being reputed believers by God; and baptism is added, to 
" manifest and open to the world, that this child is God's." 
Becon, chaplain of Archbishop Cranmer, whose writings 
abound with strong passages in favor of baptism, neverthe- 
less, says, "The children of the Jews were counted for the 
promise sake, the sons and heirs of God, and were circum- 
cised; so should the infants of the christian be baptized, as 
God is the God of christians and their children." He 
alleges as a reason in favor of infant circumcision and bap- 
tism, that God has previously given them his Holy Spirit. 
He says: '^God does not save us for this outward baptism, 
but for his gracious promise. He will receive the children 
of the christian to everlasting life, because they be members 
of his church, though they chance to die without baptism." 
"The grace and Spirit of God cometh when and where it 
pleaselh God ; they be not bound to any external ceremony, 
which is nothing else but to bring God into bondage of his 
creatures, and to make him not master of his own. Hereof, 
then, we may learn that the sacraments be an outward wit- 
ness to all the congregation, of the grace which is given 



n 

privately to every man ; so that through baptism, the con- 
gregation of God receiveth the infant into the church of 
Christ, which was received before through the grace of his 
promise/' The reader is referred for a further exposition of 
the views of the reformers, to the third chapter of the 
Author's treatise on the "Font and Pulpit;" but from the 
above it is most evident, that the writers quoted, considered 
the gift of God's Spirit and forgiveness of sins, as belonging 
io children by virtue of Christ's death and the promise, 
previous to any baptism. They do not, indeed, call it justi- 
fication, carefully avoiding the use of that term, as do our 
articles, offices, homilies, and appropriating it to that act of 
God in the' acceptance of an adult, when he has by a deli- 
berate exercise of faith embraced the salvation of Chiist. 
In this, they have faithfully followed St. Paul, who confines 
himself in the use of that term, to the time when we became 
the children of God by faith in Christ, at which time we 
became new creatures in Christ- * 

* It will be seen that in the foregoing pages, the author has not been care- 
ful to distinguish between the scriptural terms justification and pardon, for- 
giveness, and 7-eniission of sins, but has used them sometimes as synonymous 
expressions. In this, he has followed the example of high authorities, who 
have, nevertheless, at times shown, that they recognized an important dis- 
tinction when defining with theological accuracy the whole plan of salva- 
tion. Forgiveness, or remission, or pardon, is a necessary part of justifi- 
cation, and so important that the part is often put for the whole by a very 
common figure of speech. These, however, refer strictly to the release 
from the penalty due to sin, although the release never takes place without 
something more, which is comprehended in justification, viz; — our accep- 
tance, adoption, being accounted righteous through the merits of Christ, 
and not merely saved from hell, but assured of heaven. The words par- 
don, forgiveness, remission, are certain words in scripture to declare spe- 
cial acts of release from transgression and the penalty thereby incurred. 
But the word justification as used by the apostle Paul and adopted into 
our articles and homilies, refers solely to the great release from condem- 
nation when we first believe in Jesus Christ and cast ourselves on his atone- 
ing mercies. 



SENTIMENTS OF THE ENGLISH REFORMERS 
AND OTHERS. 

I cannot but believe that the following testimonies, col- 
lected with some care, will be acceptable to my brethren, and 
serve to strengthen them, as they have myself, in the views 
we already hold. 

The doctrine of the reformers, and of the Church in their 
day, on the subject of the sacraments, is thus declared in 
Dean Noel's catechism, a work of high authority in the 
early days of the Reformation. A sacrament is a sign "by 
which the promises of God touching forgiveness of sins, and 
eternal salvation given through Christ, are, as it were, sealed, 
and the truth of them is more certainly confirmed in our 
hearts." We must come to them in faith, or we go away 
empty. Children are admitted to baptism without faith, be- 
cause of God's promise, by which forgiveness of sins and 
the Holy Ghost are theirs. " Therefore, most great reason it 
is that by baptism, as by the print of a seal, it be assured to 
our infants that they be heirs of God's grace, and of the sal- 
vation promised to the faithful." Christ gives himself to us 
in both the sacraments, and through them bestows on the 
believing and penitent, forgiveness of sins, and his Holy 
Spirit, but then not for the first time, or exclusively, or 
chiefly. " Christ did then principally give himself to us to 
be the author of our salvation, when he gave himself to 
death for us, that we should not perish with deserved death. 
By the gospel he also giveth himself to the faithful, and 
plainly teacheth that he is that living bread that came down 
from heaven to nourish their souls who believe in him. 
And also in baptism, as is before said, Christ gave himself to 
us effectually for that he then made us christians." In op- 
position to those who regarded baptism as a mere ineffec- 
tual sign, it says, " Christ gives himself effectually to us in 



73 

baptism," though he had previously given himself to us by 
his death and by his word. Our article calls both sacra- 
ments " effectual signs" in the same manner. In baptism we 
become christians by being grafted into the body of Christ's 
churchj and sealed with the outward seal of Christ, and de- 
claring ourselves to be the followers of Christ. Those who 
are conversant with the writings of the reformers, well know 
that in speaking of the sacraments, and the divine gifts at- 
tending them to the faithful receiver, they are to be under- 
stood as the renewal of spiritual blessings previously granted 
to the true believer, and to the seed of the faithful at their 
birth, or before it. In baptism we see a most precious sacra- 
mental reassurance that the death of Christ has so washed 
away original sin, that it shall not be unto the condemnation 
of our children dying in infancy, and that neither it nor his 
own actual sins, if repented of, shall be imputed to the adult 
coming to it in faith, or receiving and using his infant baptism 
in true faith. The same may be said of the sacrament of the 
Lord's supper— that it is only a renewal of our faith and of God's 
mercies. When the reformers speak so continually as they 
do of faith being necessary to the efficacy of both sacraments, 
although baptism was scarcely ever in their day administered 
to those who were capable of faith, almost all being baptized 
in infancy, it is evident that they considered all ineffectual 
and vain, unless faith owned the act by going backward to 
the past baptism, even as a believing unbaptized adult comes 
forward to that which is before him. Both of the sacraments 
seem to be before the minds of the reformers,, as if neither 
had been observed, and each must be approached in the 
same spirit, in order to receive the promised blessing. 

To this general view we add the declarations of the fol- 
lowing persons : — 

BISHOP HOOPER. 

And these sacraments by faith doth applicate and apply 
outwardly unto him that in faith receiveth them, the same 
10 



74 

gtace, the mercy, the same benefits that is represented by the 
sacraments; but not so by the ministration of the sacraments, 
as though they that received them were not before assured 
of the same graces and benefits represented by the sacra- 
ments. That were a manifest error; for in case the sacra- 
ments could give us very Christ, the promises of God were 
in vain, the which always appertain unto the people of God 
before they receive any sacrament; but they be the testimo- 
nies of promise, and declare unto us for an infallible verity, 
and unto the church of Christ, that we be the people that 
God hath chosen unto his mercy, and that by faith we pos- 
sessed before Christ, and in faith, friendship and amity with 
God, we receive these sacraments, which are nothing else 
but a badge and open sign of God's favor to us, and that we 
by this livery declare ourselves to live and die in his faith 
against the devil, the world and sin. But he that supposeth 
to make Christ his, and all his merits his, by receiving the 
outward sign and sacrament, and bringeth not Christ in his 
heart to the sacrament, he may make himself assured rather 
of the devil and eternal death, as Judas and Cain did. For 
the sacrament maketh not the union, peace and concord be- 
tween God and us, but it ratifieth, stablisheth and confirmeth 
the love and peace that is between us and God before, for 
his promise sake. — Early Writings of Bishop Hooper, p, 
127-28, Parker Library. 

BISHOP COVERDALE. 

"Here also we learn how faithful believers use themselves 
in the outward sacraments. They that being moved by the 
Holy Ghost in their hearts, do hear the eternal word preach- 
ed, giving credit to it, and gladly receiving it, these do not 
afterwards despise the outward sacraments, which God hath 
instituted for the welfare of his church, but use the same 
with all obedience, good will and reverence." "These 
tokens of grace doth no man use more devoutly, and with 



75 

more reverence, than he that in himself is certified and as- 
sured of the gracious favor of God; as we see in Cornelius, 
in Paul, and in Queen Candace's chamberlain." — Works of 
Coverdale, p. 411, Parker Library, 

BISHOP HOOPER. 

" Sacraments be as visible words offered unto the eyes and 
other senses, as the sweet sound of the wind to the ear, and 
the Holy Ghost to the heart." *' These teach and confirm 
none other thing than that the mercy of God saveth the 
faithful and believers." — Early Writings of Hooper ^ p. 5\^, 
Parker Library. 

BISHOP COVERDALE. 

" That faith is the true absolution, it may be perceived by 
the words of Christ, when he saith so often in the gospel, 
*be it unto thee according to thy faith.'" "To the confirma- 
tion of faith and hope, serve the holy sacraments of baptism 
and the supper of the Lord." — See Remains of Coverdale^ 
p. 86, Parker Library. 

BISHOP COVERDALE. 

Bishop Coverdale, in reply to one who said, that if faith 
only justifieth, then good works are useless, says: " Works 
profit not to salvation (justification) : ergo, they profit nothing 
at all: — is this a pretty consequent? Your consequent is 
naught with St. Peter, for * by good works must ye make 
your vocation certain and sure.' A like argument might ye 
make after this manner and say: iron is not profitable to 
chew and to eat, therefore it is nothing worth. Were not this 
a wise consequent? The smith will tell you a better tale." 
— Coverdale^ s Remains ^ p. 342, Parker Library. 

BISHOP BEVERIDGE. 

The sacraments, says Bishop Beveridge on the articles, are 
to christians what circumcision was to the Jews, "not bare 



76 

signs, but sure seals of the righteousness by faith, whereby 
God doth not only signify his grace to us, but confirms our 
faith in it; and our faith being confirmed by the sacraments, 
the sacraments do thereby prove advantageous to our souls;" 
"yea, no less than sure witnesses and effectual signs of grace, 
whereby God is pleased to work grace in us, and enable us 
the better to act faith in him." But as to remission of sins, 
he says, quoting Cyprian, " whether it be given by baptism 
or other sacraments, it is properly from the Holy Ghost; for 
to him only the privilege of this work belongs." — See Beve- 
ridge on the 25th and 27th articles. 

BISHOP TAYLOR. 

Bishop Taylor, in his Holy Dying, p. 300, has the follow- 
ing passage in accordance with the general view taken in 
this charge. Speaking of our sins being fully remitted by 
the blood of Christ, he says, " which forgiveness we obtain 
by faith and repentance, and therefore are not justified by 
the righteousness of works, but by the righteousness of faith; 
and we are preserved in the state of justification by the fruits 
of a living faith and a timely active repentance.' 



?? 



VOICE OF THE REFORMATION, PAGE 486. PERKINS. 

Paul, Romans 4th, stands much upon this to prove that 
justification by faith is not conferred by the sacraments. And 
from the circumstance of time he gathereth, that Abraham 
was first justified, and then afterward received circumcision, 
the sign and the seal of his righteousness. Now we know, 
that the general condition of all sacraments is one and the 
same, and that baptism succeeded circumcision. And 
what can be more plain than the example of Cornelius 
(Acts x), who before Peter came unto him had the com- 
mendation of the fear of God, and was endued with the spirit 
of prayer; and afterward, when Peter by preaching opened 
more fully the way of the Lord, he and the rest received 



77 

the Holy Ghost. — And after all this, they were baptized. 
Now if they received the Holy Ghost before baptism, then 
they received remission of sins, and were justified^ before 
baptism. Objection: Remission of sins, regeneration and 
salvation, is ascribed to the sacrament of baptism. — Acts 
xxii: 16; Eph. v: 26; Gal. iii: 27; Titus iii: 5. Answer: 
Salvation and remission of sins is ascribed to baptism and 
the Lord's supper, as to the word, which is the power of God 
to salvation to all that believe; and that, as they are Instru- 
ments of the Holy Ghost to signify, seal and exhibit to the 
believing mind the aforesaid benefits; but indeed the proper 
instrument whereby salvation is apprehended, is /m7A; and 
sacraments are but props of faith furthering salvation tw^o 
wa5'^s: first, because by their signification they help to nourish 
and preserve faith ; secondly, because they seal grace and 
salvation to us; yea, God gives grace and salvation when we 
use them welW'' 

ARCHBISHOP SANDYS. 

^'And as praying and hearing, so the worthy receiving of 
God's sacraments is not only a realizing of his grace unto 
us, but also a testifying of our godliness unto him." '* These 
are pledges and assurances of remission of sins, and salva- 
tion purchased by the death of Christ. These are God's 
seals added unto his most certain promises, for the confirma- 
tion of our weak faith, weak by reason of the infirmity of 
the flesh. For if we were spiritual, says Chrysostom, we 
should not need these corporal signs." — Sermons by Arch- 
bishop Sandys, p. 87, Parker Library. 

Again, p. 302-3. — ^'Now as the graces of God purchased 
for us by Christ are offered unto us by the word, so are they 
also most lively and effectually by the sacraments." ^'In 
his word he hath promised and certified unto us of remission 
of sins in his death; of righteousness in his merits; of life 
in his resurrection ; and in his ascension, of heavenly and 
everlasting glory. This promise we take hold of by faith, 



78 

which is the instrument of salvation; but because our faith 
is weak and staggering, through the frailty of our mortal 
flesh, he hath given us this visible sacrament (the Eucharist) 
as a real and sure promise of his irrevocable promise for the 
more assurance and confirmation of our feeble faith. If a 
prince gave out his letters patent of a gift, so long as the seal 
is not put to, the gift is not fully ratified; and the party to 
whom it is given tbinketh himself not sufficiently assured of 
it. God's gift without sealing is sure, as he himself is all 
one, without changing; yet to bear with our infirmity, and 
to make us more secure of his promise, to his writing and 
word he added these outward signs and seals, to establish 
our faiih and to certify us that his promise is most certain." 

We cannot forbear to add to the above the following from 
an American divine of deservedly high reputation, who in his 
excellent work entitled " Way of Life," has bestowed a rich 
blessing on the christian community. No one can charge 
him with undervaluing the sacraments. I need not men- 
tion the name of Professor Hodge. 

WAY OP LIFE, PAGE 297. 

As they are divinely appointed to set forth Christ and his 
benefits, and to assure the believer of his interest therein, 
they have, even as moral means, a powerful influence to 
confirm his faith, to excite his gratitude and love, and to 
open the fountains both of penitence and joy. But as the 
word of God has not only its own moral influence, as truth, 
in the sanctification of the soul, but also, when attended by 
the demonstration of the Spirit, a divine and eflfectual power; 
so the sacraments have not only the influence due to the 
lively exhibition of truth, but as means of God's appoint- 
ment, and attended by his Spirit, they become eflScacious 
signs of grace, communicating what they signify. Nothing 
less than this can satisfy the strong language of the scriptures 
on this subject, or the experience of God's people. When 



79 

tiie christian, in the exercise of faith, sees in the water of 
baptism the lively emblem of the purifying influence of the 
blood and Spirit of Christ, and the bread and wine, the me- 
morials of the Saviour's death, and knows that they are ap- 
pointed to be a pledge of the salvation of all believers^ he 
receives Christ in receiving the appointed symbols of his 
grace; he receives anew the forgiveness of his sins; he en- 
ters into fellowship with God, and his soul is filled with the 
Holy Ghost. Hence it is that believers so often find their 
strength renewed, their faith confirmed) their purposes in- 
vigorated, their hearts filled with joy and love, while attend- 
ing on these ordinances. 

WAY OF LIFE, PAGE, 299. 

They teach that the sacraments are thus efficacious, not to 
every recipient, but to the believer; to those who already 
have the grace which these ordinances represent. If it be 
asked, how they can be said to confer the grace which is 
already possessed? let it be remembered, that he who has 
been sprinkled with the blood of Christ, needs the applica- 
tion to be often repeated ; he who has received the Holy 
Spirit, needs to receive him again; he who has leceived 
Christ, needs to receive him day by day^ that he may live 
upon him. 

The following testimonies from the confessions of some of 
the Continental Reformed Churches, will shew that there 
was but one sentiment among protestants on the main points 
urged in this Charge: — 

The confession of Bohemia says: "That God hath insti- 
tuted sacraments in his church for great and salutary causes, 
that by these, like as by preaching of the word, faith might 
be helped and furthered, that there be in those that use them 
worthily, a precious participation of the merits of Christ.'' 

The confession of Helvetia says : " But God who is rich 
in mercy, doth freely purge us from our sins by the blood of 



80 

his Son, and in him doth adopt us to be his sons, and by an 
holy covenant doth join us to himself, and doth enrich us 
with divers gifts, that we might lead a new life. All these 
things are sealed up to us in baptism." Of infants it says: 
" Why should not they be consecrated by holy baptism, who 
are God's peculiar people, and in the church of God?" 

The confession of France says: ^'Seeing that together 
with the parents God doth account the posterity also to be of 
the church, we affirm that infants being born of holy parents, 
are, by the authority of Christ, to be baptized." 

The confession of Helvetia says of the Lord's supper: 
"True it is that the faithful man, by believing, did before 
receive the food that giveth life, and still receiveth the same; 
but yet, when he receiveth the sacrament, he receiveth some- 
thing more, that is, he goeth on in a continual communica- 
tion of the body and blood of the Lord, and his faith is 
daily m^ore and more kindled, more strengthened and re- 
freshed by the spiritual nourishment.^^ 

The catechism of Geneva says, that we do not obtain 
communion with Christ by the supper only. — "For by the 
gospel, as Paul testifieth, Christ is communicated to us, as 
we are herein taught that we are flesh of his flesh and bone 
of his bone, — that he is the living bread lohich came doion 
from heaven to nourish souls, — that we are one with him, 
as he is one with the Father. ^^ 

For fuller statements of the doctrine of these confessions, 
I refer my brethren to an address delivered to the Conven- 
tion of 1844, entitled, ''The Doctrines of the Episcopal 
Church not Romish." 



